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FENWICKE L. Ho_mMeEs 


. How to pat Gs MAR 4 
THE FAITH THAT HEALS” 


By 3 
FENWICKE L. HOLMES 
Author of “Being and Becoming,” “The Law of Mind in 
Action,” “The Unfailing Formula”; Associate Editor 


of the “Uplift”; Founder (with E. S. Holmes) of 
The Southern California Metaphysical Institute. 





NEW YORK 
ROBERT M. McBRIDE & COMPANY 
1925 3 


Copyricut, 1919 
BY 


FENWICKE LINDSAY HOLMES 





Third Printing 
September, 1027 


Fourth Printing 
February, 1925 


Printed in the United States of America. 


(DS ST TL BO a RE EES REL A 
PUBLISHED, 1921 


CONTENTS 


Chapter Page 
INTRODUCTION ......-ece00. yh Mapeae PS IAL, NIB STES OSG SAL IE 5 
Part I 
THE LAW AND HOW TO USE IT 

I. Toe New CONSCIOUSNESS........222000- 7 
TC agar?) (GON SOLOUBN BAS oie d's sale iwiele alate ales 11 
III. PrrsonaL AND IMPERSONAL CONSCIOUSNESS 16 
IV. THE Law or CoNSCIOUSNESS STATED...... 20 
VY. Tue Law or ConsciousNEss OUTLINED.... 24 

VI. Law or Consciousness (CONTINUED) SuB- 
JECTIVE CONSCIOUSNESS DEFINED...... 27 

VII. Practican Use or VIsION—VISUALIZING 
TROBE BRED S ic ite ist ticlniwhai die te weg iuiace tas enue 32 

VIII. Own Visuauizine SuccEess AND KEEPING THE 
Ly RR RR A eM WW aN ae IS tg al 36 
EX VISUALIZING (TLHATPH 0506) cei dies gis Scan 39 

X. OrcGaAnic DiszASE—THE Cure oF ‘‘INcuR- 
BUS a ne St 43 

Part II 
HOW TO DEVELOP FAITH THROUGH USE OF 
THE LAW 

I. Tue New Heauine anp Prosperity Con- 
SOTOUSN IRS HR Sarthe ate Pickk Siaeu evaiueatarghe 47 

II. Tae Law anp Gop—F aro IN THE Con- 
TROL OF NATURAL F'ORCES..........-- 2 


How to Develop the Faith that Heals 
How To DEVELOP THE NEw FairTa IN 


PATTY oa ee ike Nien aah dag 63 
DEVELOPING F'airH THROUGH FEELING..... 65 
How to Have Fairy In Your HEALING 

WORD a a ey We ae ce a) See 69 
FaltH IN THE GREAT WITHIN—ONE Day 

BA ade i NG 8.2 a a Rl a ARI dat SRR ee aera 72 
FairH in Your SetF—How To DEVELOP 

Srur-CONPIDENOR) 60 oe g le sia oeiats 74 
How to DEVELOP Faro IN HApPINEss.... 77 
KEEPING YouR FAITH IN THE WORLD..... 80 


Pray aS You RuN—EVERYDAY FaitH.... 83 
WEARING OTHER PEOPLE’s CLOTHES— 
SHOWING THE NEED OF F'AITH IN F'REE- 


DOM irene Lie at HOA PS eC Dn aa 87 

I Am Tuat Bia Deep Now—FairH IN 
nil Ne cute Sh Ce Wed Was Bee RLU yc eM a 0 
Fairy In Your Unity With Gop........ 92 
FalTH IN THE CONTINUITY OF LIFE....... 94 
bE ATBER IN GODS NU re A ed Oe 96 


. WHat Do You Expect—ConcLusion.... 99 


INTRODUCTION 


AIR NEW world dawns for us every morning. 
ral Everything in it is fresh and unknown. To 
DG 5) the hopeful and daring soul, each day is a 
thrilling adventure. What it will bring, he does not 
know. That it will be good, he can but believe. This 
belief is his faith. We all live by faith for we are 
always on the borderland of the future. Each act 
is an act of faith—a feeling beforehand that the 
thing we are doing will bring results of some sort 
and usually of the kind that we expect. And the 
_ deeper this feeling is, the more certain are the 
results. This is especially true in the work of healing 
and acquiring success through the avenue of faith. 
No one today doubts that there is a faith that heals. 
What we all want is more of 


THE HEALING CONSCIOUSNESS 


We desire not merely to know that such a faith 
is possible, but to have the faith. It will, I feel 
sure, be an inspiration to my readers to know that 
it is possible to use the law of mind not only to 
secure what we desire, but also to develop the 
faith by which we speak the word that heals. 
How many of us have shared the experience of the 
father who said to the Master Healer, ‘‘If thou canst 
do anything, have compassion on us and help us.’’ 
*‘If thou canst!’’ echoes the astonished Healer. 
** Why, all things are possible to him that believeth !’’ 

5 


6 How to Develop the Faith that Heals 


‘“Yes,’’ thinks the despairing father, ‘‘to him that 
believes, but how shall I get this faith?’’ Then he 
eries out, ‘‘Lord, I believe; help thou mine unbelief.’’ 
What he really meant was what you and I mean, 
‘*T know it is possible. Help me to know it will be 
done.”’ 


It is to show how faith can be acquired by the same 
law as health itself that this book has been written. 
In it, I have told as simply as possible the law of the © 
healing consciousness, showing it to be in perfect 
harmony with true knowledge and the science of 
nature and of mind; showing how results are secured 
by simply knowing the truth or the law, and how we 
may use the same law to demonstrate faith itself. 
It comes out of my own heart and experience, and if 
it enters helpfully into yours, I shall be glad. What 
we are all after is not intellectual persuasion but 
smritual realization. ‘‘If any man lack wisdom, let 
him ask of God who giveth to all men freely and up- 
braideth not.’’ 


FENWICKE LinpsAy HouMEs, 
Los Angeles, Cal., October 15, 1919 


(It should be noted that, in this book, “consciousness” is used 
in two ways. First it means the knower or personal self; and sec- 
ond, it means that self in the act of knowing or being aware of 
anything. Healing consciousness, for example, would be knowing 
health. Says Calkins in ‘‘Persistent Problems of Philosophy,” page 
407, “Consciousness, the personal idealist insists, is a conscious 
self or person, that is, a unique ‘real’ which is conscious and which 
may be regarded as including ideas, but which is more permanent 
than ideas are, and independent of them. . . . With Descartes, 
Berkeley, Leibniz, and Kant, Fichte, and Hegel, Lotze and Renou- 
vier, Bergson and Hucken, Howison, Ward, and Royce, and a great 
company of philosophers, the writer finds that consciousness is not 
cree nome or series of ideas, but that it is the unique subject of 

eas.” , 


THE LAW AND HOW TO USEIT 
CHAPTER I. 
THE NEW CONSCIOUSNESS 


\¢ 77y T is easier to meet the situations of life, if we 
a understand. It is ignorance that keeps us in 

fear. It is the unknown that haunts us and 
lays its ghostly fingers upon us. For life to be at all 
livable, we must know something about it, since 
thought affects not only our immediate mental states 
but also the people and things by which we are 
surrounded. .And unless our thoughts are right, our 
world cannot be right. There are, then, certain 
questions upon which we must have decisive convic- 
tions if we are to be happy in the fullest way. There 
is little pleasure in an uphill trail if we do not know 
from whence we came, whither we are going, nor why 
we are on our way 

I feel sure that, Ate all of us who are thoughtful, all 
these questions are related to what we believe or do 
not believe about the nature of the self and God. 
Most of us feel that to be able to relate ourselves 
with an Unseen but not Unknown Presence will go 
far to put us on the pathway of understanding and so 
of peace and attainment. 

To understand God and his way of working, is to 
understand our own self, since we are firmly envel- 
oped in the Cosmic Consciousness from which our 
own consciousness springs, as we shall see. Or we 


8 How to Develop the Faith that Heals 


may turn this about and say, that, to know the self 
in its truest and widest nature will bring us into a 
clearer knowledge of God. Then to know God and the 
self will help us to answer these big questions which 
confront the thoughtful heart: Is life worth while? 
Is there a purpose which this life fulfils or is intended’ 
to fulfil? What power have I to control the conditions 
of my body and environment? Is there magic in the 
realm of thought? Whither do I go? Can I extract 
joy out of existence? Can I have health when I 
seek it: prosperity.aside from mere chance: and hap- 
piness independent of rare good luck? In short, ¢s 
there a law of life? 


THE SELF AND CONSCIOUSNESS 


When we speak of consciousness, we mean the power 
to think; we mean the ability to be aware of the self 
and of that which occurs in relation to the self. The 
word ‘‘conscious’’ comes from the Latin words, cum 
or with, and scio, to know or have knowledge. When 
We say one is conscious of a thing we mean that he is 
‘‘with knowledge of that thing,’’ at least to the extent 
of his being aware that it is. And the ‘‘conscious- 
ness’ of a person is the ‘‘knower,’’ or that which, 
within him, knows. The knower is the self, the 
‘‘T am.’’ There is neither any proof that there is an 
‘‘T am,’’ nor any knowledge of what it is in its ulti- 
mate nature. Yet, if I know anything at all, I know 
that I am; and I must either say that I do not know 
anything at all, or else say that what I know can 
only be known because I, the knower, exist before 
that which I know. How could anything be known 
unless there were an ‘‘I,’’ that is, a self to know it? 

This may seem very involved; but it is also very 
important because it shows us that ‘‘consciousness”’ 


How to Develop the Faith that Heals 9 


or the knowing self exists before the body. Before 
the physical Jesus was the spiritual self, forever 
existent; the Master himself said, ‘‘Before Abraham 
was, I am.’’ It is true that scientists once said that 
consciousness is a product of the brain, and that physi- 
cal reactions in the brain cause us to think. They 
have claimed this because some kind of action does 
occur in the brain when we think. For example, 
if I hurt my feet, the nerve telegraph wires carry a 
vibration to the brain; and the message is recorded in 
a certain area by a little cell-shock or explosion. 
Then I say, ‘‘It hurts’’ and withdraw my feet. Now, 
my thought about the hurt and the cell action in the 
brain occurred at the same time; but that does not 
prove that my brain produced the thought. ‘‘I,’’ the 
self, the consciousness, simply noted it; that is all. 
But again scientists said, ‘‘We know that it is the 
brain that produces consciousness because, when any- 
thing happens to any portion of the brain, we cannot 
think the things which that particular part of the 
brain is accustomed to think.’’ In other words, we 
lose our consciousness to that extent. For example, 
they said, ‘‘Suppose I injure the brain center in 
which my hearing is recorded. My ear may remain as 
perfect; but I have lost that part of ‘me’ or the 
consciousness which hears because that part of the 
brain is injured. So that, if I continue to lose parts 
of the brain, the ‘I’ would disappear little by little 
until it would be lost altogether.’’ 


On the contrary, other scientists call attention to 
the fact that the brain is merely the instrument of 
the consciousness and that whatever happens to it 
merely affects the power of the instrument but not of 
the consciousness. For example, if my eye is injured, 


10 How to Develop the Faith that Heals 


the self can no longer use it as an instrument; but 
the self is not injured. If I break the lens of my 
binoculars, I cannot see through them; but I am still 
a ‘‘seer.’’ And that the self still exists after an injury 
to the brain, with its hearing and seeing conscious- 
ness intact, is shown by the fact that often the brain 
and cell life learn to use other agencies than the eye 
and ear to do the work that ‘‘I,’’ the conscious self, 
wants done. Take, for illustration, the finer sense of 
touch which the blind man develops. It enables him 
to read, to get messages through his fingers from your 
lips, and to find his way about. He did not lose his 
seeing consciousness. He merely lost one of its instru- 
ments; his consciousness immediately set to work to 
find another. 


The fact is that we are safe in saying that, if we 
cannot prove just what the consciousness is in its 
essence, we can say that it 7s, and how it works. 
And the greatest of the scientists today are assisting 
us in showing a pre-existent self or consciousness. 

We find, too, that the search for the self or con- 
sciousness is not to be ended by concluding that it 
has taken up a temporary habitation in the body any 
more than we can say that a man is inseparable from 
his house merely because he is at home. To find 
what the nature of the self is, we must look beyond 
the body; and our study will necessarily lead us into 
an investigation of the universe in which conscious- 
ness finds one of its fields of expression. What is the 
nature of the world in which we live? Are we 
related to it organically only or in some higher 
way? Is there a consciousness back of it? If so, 
what is its nature? In short, what is the Cosmic 
Consciousness? 


CHAPTER IT. 


COSMIC CONSCIOUSNESS 


yy) HYSICAL science is making enormous ad- 
vances today; no student of life can afford 

: to be ignorant of the marvelous discoveries 
of the present hour. All the old landmarks are being 
swept away; a new spirit and a new order is at hand. 
Take, for example, the once fundamental law of 
physics,—the indestructability of matter. Today we 
know that matter can be resolved into energy so com- 
pletely that the energy will not again come back into 
form. 

Photographs can be taken of the atoms of which 
material substance is composed. Yet these atoms are 
merely vibration. The experiments of Le Bon, the 
French scientist, go further than this. They show 
that another so-called fundamental law of physics 
must go by the board,—the conservation of energy. 
This law claimed that even when substances are 
entirely changed in their nature by corrosion, decay, 
or fire, the energy in them still exists, simply having 
been converted from one form into another. But 
Le Bon states that energy can be entirely devitalized 
and returned into nothingness. This means that it is 
no longer in shape to be perceived by the physical 
senses. But this ‘‘nothingness’’ may go under any 
name we wish to call it,—‘‘The Unknown,’’ the ether, 
the imponderable. Physical science thus shows us 
li 





é 


12 How to Develop the Faith that Heals 


that the universe appears and disappears, evolving 
from and dissolving into a silent sea of an immaterial 
somewhat. 

What is this ‘‘immaterial somewhat’’? Science 
says it is ether, everywhere existing, without bounds, 
continuous, homogeneous, never dissociated in parts 
in which one mass of ether would be separate from 
another. Out of this ether, the visible universe is 
evolved through some activity of energy. Whence 
this energy and how it acts are questions which can 
be answered, not by physics but by metaphysics. 


THE UNIVERSE CREATED BY 
AN ACT OF WILL 


Metaphysics is in harmony with the postulates of 
science when it says that energy is produced by the 
action of a Will; but it goes still further and says 
that to will is to think, that thinking is an act of mind, 
and that the ether of science is, therefore, better 
termed ‘‘Mind.’’ For Mind, too, is spaceless, time- 
less, continuous, homogeneous, never dissociated in 
parts. In other words, it is as eternally ONE as is 
the ether. 

Then the act of will which produces energy is the 
act of Mind; or, in other words, energy is the action 
of thought. Mind creates energy_by thinking; and 
energy forms the substance of the visible universe. 
That is why we can say that the universe is ‘‘alive’’ 
for it is made by Intelligence out of Itself. No less 
prominent a scientist than a former president of the 
American association, Edward Drinker Cope, affirms 
that we live in a ‘‘conscious universe’? and that 
‘fenergy can be conscious.”? And he further says 
that ‘‘we are not necessarily bound to the hypothesis 
that protoplasm is the only substance capable of sup- 


How to Develop the Faith that Heals 13 


porting consciousness.’’ In other words, he perceives 
that consciousness and intelligence are not bound 
up in a physical universe or a physical body. Con- 
sciousness exists apart from all that we can examine 
with the five senses. It easts before creation and 
after. 


It is not going too far to say, then, that creation 
is the body of God. Yet, as it would be absurd to 
say that the powers of man’s mind are confined to 
his body, so is it absurd to say that all there is of 
God is bound up in the physical and visible universe. 
As all the forces of my mind can be converged to 
one intense point of interest, so can all the powers 
of the Divine Mind be brought to apply to any task 
which It may seek to perform. Perceiving that there 
is a universal intelligence apart from all limitations 
of time and space, we must conclude that Divine 
Mind can and does act, with limitless or infinite power, 
on its own thought. For since physical energy is 
but the emergence into expression of the Divine 
thought, for God to think is to act. When Mind acts, 
it is with limitless intelligence, since it is the All- 
Mind: It acts with limitless freedom since, as the 
Universal, It can have nothing outside Itself to con- 
strain it to act contrary to its own desire. Being 
the homogeneous, non-dissociable, limitless One, It can 
have no rivals; and there is no place in the Universe 
for any spirit or Being contrary to Its Nature. ‘‘If 
God be for us, who can be against us?’’ Thus, when 
we speak of the ‘‘Cosmic Consciousness,’’ we are 
speaking of the omnipotent, omniscient, omnipresent 
One, whom we call God. 

THE NAMES OF GOD 


Is there any advantage in using this other term 


14 How to Develop the Faith that Heals 


for God or our Father? Only that it may bring 
home to us a new meaning and confidence. What- 
ever our earlier experience may have found in God, 
whatever peace, poise, faith, hope, and companionship 
there has been for us in the God of our earlier faith, 
can only be beautified and intensified by a deeper 
knowledge of His nature. And we can say with a 
greater intimacy of knowledge, ‘‘I know him in whom 
I have believed.’’ The Cosmic Consciousness is the 
Infinite Spirit of Intelligence that ‘‘made and rules 
the summer flowers and all the worlds that people 
starry space.’’?’ A mystery of being? Yes, but no 
more a mystery than we find on every hand. We 
explain physical action and reactions as due to chem- 
ical affinity, capillary action, attraction of gravity, 
and so on, and think we have explained; but have 
we? What are these forces? What is force? Can 
any materialist among the scientists tell us? Only 
a true recognition of the mental nature of the uni- 
verse can answer this question. This, at least, the 
mental scientist can say: If we are to judge by 
the way they act, force and thought are the same 
thing. There is no distinction between what we call 
force and what we call thought, for force is Mind 
at work; and Mind at work is thought. 


It is plain then that the Cosmic Consciousness is 
Intelligence: for it acts by thought: it is Life, for all 
life is derived from it: it is Wisdom, for wisdom 
is harmonious action ; and Spirit, as One, cannot know 
friction from another Will: it is therefore Harmony: 
It is Beauty, for beauty is merely the orderly arrange- 
ment of parts: It is Love, for love is the unity of 
kindred things: It is all that man calls ‘‘good.’’ And 
yet we must not confound this good with any idea 


How to Develop the Faith that Heals 15 


of contrast as over against anything that we call 
bad, for that introduces two forces into the universe, 
God and a Devil, and to admit a Devil is to admit 
not a unitary universe, but a dualistic; and we have 
just seen that the universe is one. Jesus himself . 
called attention to this as of the first importance. 
The greatest and first saying of the Mosaic law, said 
he, is this, ‘‘Hear O Israel, the Lord, thy God, the 
Lord is one, and beside Me there is no other.’’ 

Accordingly by Good, we mean that which is real 
or true and that God as the Real and the True is 
the author of all that makes life beautiful, happy, 
and satisfying. And by the same token, we must per- 
ceive that what we call ‘‘bad’’ is merely failure to 
work in harmony with the law of the Good. Evil, 
then, is wrong thinking, the thing of a day. Truth 
is harmonious action, the thing of eternity. The 
one passes away, the other endures. 

The Cosmic Consciousness is therefore everything 
that is true, eternal, enduring. And thinking of God 
in these terms of intelligence and bigness, ready to 
become to us just what we ask or think, we dare to 
launch our desire into the infinite, knowing that our 
vessel will return laden with the cargo which our 
faith has collected. 


CHAPTER III. 


PERSONAL AND IMPERSONAL 
CONSCIOUSNESS 


SAA HE Cosmic Consciousness is the all of every- 
“| thing of which we know. It is all of life, love, 
<j truth, and power. It includes everything 
within itself. There is nothing whatever outside of 
it. Whatever exists, therefore, must be explained in 
relation to it. Whatever form appears, whatever ex- 
pression of life we may find, must be within the One 
even though it exists or stands forth as distinct from 
others forms. It is easier to understand this when we 
realize that All is Mind and that different forms are 
merely different thoughts put into expression. Thus 
the same spirit manifests in the stone, the rose, the 
bird and the man. Yet man himself must be explained 
as other than a thought of God, for he himself is a 
thinker; he is not only conscious but self-conscious. 
He thinks of himself as apart from any other self. He 
has individuality, that is, he conceives that there is an 
‘*T’? and another that is not I. God does not have in- 
dividuality in that sense: He cannot recognize another 
outside of Himself, for there is no outside. Thus we 
cannot attribute personality to God* in the ordinary 





(Note: This statement often causes offense at first because not 
fully understood. If it is a problem to you, turn at once to Part 
II, Chap. 2, and read about the impersonal law and the Personal 
God, or read my “Being and Becoming,” pages 22-25, and “Law of 
Mind in Action,” pages 166-171. It is the highest joy of the soul 
to awake to this enlarged concept of God and to find our place in 
Senne Mind.) 

1 


How to Develop the Faith that Heals i7 


limited sense of the term, for personality must nec- 
essarily imply limitation ; and He is the Limitless One. 


Personality indicates, not only separation, but also 
all those other attributes which we connect with it; 
choices of will apart from law; passions, prejudices, 
conflicts of opinion, purposes at variance with others, 
in short, all those qualities which mythology attributed 
to its gods. They grew angry, they fought, they 
sought revenge, they played favorites, they ate and 
drank, and granted or withheld their favors as their 
fiekle will desired. Such a concept of God was held 
by the ancient peoples of the Bible; and many people 
today think of Him merely as an enlarged theologian, 
sitting on the rim of the heavens and passing judg- 
ment upon mankind. 


Such a concept of personality is impossible to those 
who recognize God as the Cosmic or Universal Con- 
sciousness. Being intelligence or consciousness, Spirit 
exists independent of time and space: it has no pur- 
poses apart from the law of its being: it acts not by 
choices of will but by law: it is the power that stands 
back of everything that appears; for we are told in 
Seripture ‘‘the things that are seen are not made 
from that which doth appear.’’ In other words, 
Spiritual or the Cosmic Consciousness must be recog- 
nized as the Thinker that conceives things, the sub- 
stance of which they are composed, and the power 
that sustains them. As the water of the sea enters 
here to become a harbor, there to become a canal; 
in one place to be the ice upon the bosom of the bay, 
in another to be the foam of the breaking wave, and 
yet never loses itself as the sea; so Spirit passes into 
all things and all minds without losing its universality. 


18 How to Develop the Faith that Heals 


OUR OWN INDIVIDUALITY 

To so perceive the Cosmic Consciousness is to learn 
the secret of all demonstration, for upon its imper- 
sonality is based our power to control the affairs of 
our life. We get a picture of this in the analogy of 
the wind. The wind blowing in fresh from the sea 
is absolutely impersonal and impartial to all. Here 
it enters a window and fans a fevered brow: there it 
turns the great wings of the mill and grinds the 
grain: for one it winnows the wheat, and for another 
it fills the sail and drives the vessel before it. One 
man calls it ‘‘good’’ because it lifts his burden; 
another curses it because it whirls the sand in his 
face. But, neither good nor bad, the wind blows 
full and free and becomes to each man what he allows 
it. Each sets his own sail, shuts his window or opens 
it, exposes his grain or withholds it. 


‘*One ship drives east, and another west, 
With the self-same wind that blows; 
"Tis the set of the sails and not the gales 

Which tells us the way it goes.’’ 


In other words, it is clear that we may recognize 
in the Cosmic Consciousness the impartial, imper- 
sonal spirit with universal powers and limitless 
resources, acting as the substance and the energy 
which man may draw upon at his own will. We apply 
our own conditions to it. If it is love we desire, 
we can draw that forth out of the infinite of love, 
by choosing it. If it is wisdom, we can ‘‘ask of God 
who giveth to all men freely and upbraideth not.”’ 
If life, we may choose in what form it shall express. 
Were the Cosmic Consciousness other than impersonal, 
this would be impossible, for we would be coming 
constantly into conflict with its will. 


How to Develop the Faith that Heals 19 


It is thus evident that man makes his own world 
by choosing that which he will have out of the uni- 
versal. Whence did he get this endowment of power? 
He got it from his ageless heritage in the heart and 
mind of the Infinite. Consciousness, from its very 
nature, is that which is and was, and ever shall be. 
It is impossible to conceive of it as having beginning 
or ending in time. That is the very mystery of its 
nature, that it goes before all. What man is in him- 
self, we cannot know. As he exists, or stands forth 
in the Infinite or Universal as a distinct point of con- 
sciousness; and, as the Universal is One, we can con- 
ceive of man only as at one with that One, and 
therefore as the Universal reproducing Itself in the 
Particular. Man is therefore coextensive with God 
in the potential nature of his being; and, however 
exalted and wild an idea this might seem in view 
of man’s earthly history and experience, the logic 
of idealism, the testimony of the prophets, and the 
vision of the soul alike bear witness to it. Conscious- 
ness or the ego never was born, for it exists forever 
in the Eternal One. You, the eternal one of Spirit, 
have never been born, you never can die. ‘‘The king- 
dom of heaven is within you,’’ said Jesus. ‘‘ Now, 
Father, glorify thou me with Thine own self with 
the glory that I had with Thee before the world was: 
For thou lovest me before the foundation of the 
world.’’ ‘*‘ Before Abraham was, I am.’’ Whether the 
consciousness of the individual returns again and 
again to embody itself in brain and muscle, nerve 
and neuron, I do not know. That he shares in that 
Eternal Light that shines from eternity to eternity, 
is attested by every reason by which we are enabled 
to say that we exist at all or that there is a God. 


CHAPTER IV. 


THE LAW OF CONSCIOUSNESS, 
STATED 


iQ: rf T has become evident from the previous chap- 
ters that man’s control of body and conditions 
De rests not in chance but on conscious choice. 
So soon as he acquires the new understanding, he 
perceives that he gets out of life just what he puts 
into it, ‘‘that as he thinks in his heart so is he,’’ 
that he ‘‘shall ask what he will in my name (that of 
the real self) and it shall be done unto him.’’ He 
then perceives that whatever has happened to him 
up to this time has not been due to chance nor the 
fickle favor of fortune, nor the good or bad will of 
God, nor man nor the devil. He perceives that he 
is dealing with the law, that ‘‘as a man soweth in 
word or deed so shall he also reap,’’ that the Cosmie 
Consciousness acts as the law of life, that it is impar- 
tial and impersonal, and that ‘‘he sendeth his rain 
upon the evil and the good, upon the just and the 
unjust.’’ These are notable discoveries. But by them 
a man is put upon his own resources. He has no 
devil to blame. There is no luck good or bad; there 
are no mistakes except his own; and the inharmony 
he feels is the inharmony he makes. We are living 
in a universe of pure intelligence, infinite in power, 
continuously creative, and impersonally manifesting 
in poverty or wealth, sickness or health, according 
20 


How to Develop the Faith that Heals 21 


to the dictates of our own selections. We set the 
mould into which Spirit shall pour Itself out into 
form for us. If we are rich, it is by no chance. Either 
consciously or unconsciously, we have kept the law; 
we have sowed faith in supply. Big men of finance 
tell us that they have never even thought of them- 
selves as not having or making plenty of money. 
They have always expected financial success and have 
therefore gained it. They have expected it! In that, 
is the secret. Our demonstration is in the terms of 
our expectancy. He who anticipates poverty with 
dread, will eventually hear the great gaunt wolf 
howling at his door unless he changes his thought. 


If, on the other hand, you have the perfect wealth 
consciousness, yet dread disease, then you are laying 
yourself open to its invasion. A man might keep 
every law of success; but violating the law of health, 
he would reap the fruits in ill-health of some sort. 
Multimillionaires are not immune to dispepsia—if 
they have the dispeptic consciousness. 


We are free from the things we do not want, only 
by forgetting them and turning our thought to the 
things we do want. The law of consciousness reveals 
the fact, therefore, that we bring into our lives just 
what comes, by the attitude we assume toward life. 
Blessed is that man who expects something, for verily 
he shall have his reward. And he who expects noth- 
ing will get that, too. 

As eagerly as water flows to fill a vacuum, so Spirit 
flows to every point where receptivity is provided, — 
becoming what we think. The same substance be- 
comes the rose and the thorn, the buttercup and the 
burr, the sunshine and the cloud, the rain and the 
rainbow ; it flows through the blood as the corpuscle 


22 How to Develop the Faith that Heals 


or the germ, and deposits as the cancer or the cure. 
Neutral, impartial, impersonal, it assumes the form 
and the quality which our own thought provides. 
Out of the intangible, ever-present, infinite, all-power- 
ful substance of Spirit by which you are surrounded 
and in which you are immersed, you draw your bane 
or blessing, pain or pleasure. As the mirror takes the 
image you reflect into it without a murmur and 
without a change, so this all-encircling consciousness 
Images your thought and puts it forth into expression. 
But, unlike the mirror, it is infinitely creative. It does 
not pass away until all is fulfilled; and unless you 
change the image by changing the thought, it will 
go on creating for you indefinitely. This is the reason 
why ‘‘the thing I greatly feared has come upon me.”’ 
Fear has gripped the thought and the imagination. 
The more intense it is, the clearer is the image of 
the disaster which is dreaded; and, in some form or 
other, we draw out of the Universal the very thing 
that we do not want. Happy is he who knows this 
and carefully scrutinizes every thought and motive 
that he may put forth in idea only that which is 
beautiful and good, and bring into his life the full 
fruit of his bouyant faith. 


Boldly must he, who makes the discovery of his 
own life and powers, face the issue. He may not 
like the situation; he may resent the responsibility. 
He may wish to hark back to a devil or a God to 
blame for his misfortunes: he may wish that he 
could escape the burden. He cannot. He may say 
with Job, ‘‘Let the day perish wherein I was born.’’ 

But he is here; and he must face the fact. One 
eannot avoid danger by turning his back, nor escape 
the light by shutting his eyes. We cannot fit Truth 


How to Develop the Faith that Heals 25. 


to us; we must fit ourselves to the truth. We cannot 
break the law; but we can be broken by trying to 
break it. He who opposes the law is ground to dust 
and ashes, not by its volition but his own, as a knife. 
may be ground away against the stone. Instead of 
erying out against the law, we must seek to under- 
stand it. We must ‘‘know the truth; and the truth 
will set us free.’’ We are bound in the chains of our 
own ignorance; and our escape is not by struggle but. 
by knowledge. 


CHAPTER V. 


THE LAW OF CONSCIOUSNESS 
OUTLINED 


HATEVER comes into our lives comes in 
obedience to the law of consciousness,—that 
what we think and feel ultimately expresses 
in act and form. Every mental activity is followed 
by some form of objectivity, for this is the very essence 
of its nature. It is so because the only way Mind 
can create is by thought; and we must recall that 
at the beginning of every creative series there is 
nothing else than a Mind to create and nothing out 
of which to make things but Itself. This calls atten- 
tion to a number of facts with which we ought to be 
familiar, even at the risk of repetition. 


1. The starting point in thoughts, things, feelings, 
expressions, is Mind. At the beginning, there is In- 
telligence, ever operative, everywhere present, power 
of all power, life of all life. Back of every thought 
you think is the infinite of life, love and power. 


2. The substance of all things is consciousness 
or intelligence in some form. If you wish to speak 
of this intelligence in esoteric terms, you may call 
it the Word and with John may say, ‘‘In the be- 
ginning was the Word and the Word was with God 
and the Word was God, and the Word was made 
flesh and dwelt among us.’’ This is as true of all 


things and people as it was of Jesus. What we 
24 





How to Develop the Faith that Heals a 


call flesh or matter or ‘‘things’’ is simply the erys- 
tallization into form of the thought which it expresses. 

3. Cosmic Consciousness makes a world out of 
itself by simply speaking the Word; the Word is 
backed up by limitless power and intelligence; and, 
as you cannot think a thought without thinking it 
into the infinite of being (since it 1s one and you are 
in it) every word that you speak is backed up by all 
the power of heaven. This is why those who live 
in the consciousness of the Presence and whose 
thoughts are set on the highest, get such noble results 
in character and attainment. This is why those who 
persistently hold thoughts of fear and failure, or 
jealousy and revenge, are ultimately overwhelmed. 
They have set into motion forces which they do not 
control; and they must bear the consequences. Only 
our natural selection of the better and the fact that: 
the aggregate of our thinking is in the right direction 
keeps us from self-destruction. Only our failure to 
know the best, to believe in it, and to seek it, keeps 
us from rising to heights supreme and wonderful. 

4, Cosmic Consciousness is continuously creative. 
Everywhere new things are appearing and old are 
passing away. New birds are born to sing, new roses 
to bloom, new stars to shine. The whole study of 
science is merely to discover what the Creative Mind 
is making and how It is making it. And the pro- 
vince of philosophy and religion is to make the new 
alignments of life which the new discoveries make 
possible. Science, philosophy, and religion cannot 
stand still because God does not stand still. ‘‘Behold 
I make all things new.’’ Human progress is like a 
vessel ploughing its way through an unknown sea. 
Some sleep ; some watch ; and some desire to put about. 


‘26 How to Develop the Faith that Heals 


When morning breaks, the wise soul peers forth to 
“what the new day shall reveal: what course he will 
follow? what islands shall he see? what new conti- 
‘nents appear? what harbors may he enter? Old things 
are passing away under the momentum of the advance 
of the race. We are in the new current; and fresh 
winds stir the sails. A new captain is on the deck. 
New leaders in all things! New rulers of men, new 
rulers of industry! New moulders of public opinion! 
New methods! New education! New religion! New 
powers unfolding! New opportunity! New life! A 
new day! <A new Consciousness! What ecstasy of 
change for the valiant and fearless soul! 

He of the big vision smiles. Is he poor? The 
‘wheel will turn, for he will turn it! Is he sick? Life 
‘shall flood to overflowing banks, for he will open the 
gates! Is he enslaved by fears or circumstances? 
He will cast off the shackles! Is he unhappy? He 
‘will find the. point of friction and remove it. Does 
the grave threaten? He will peer beyond! He faces 
all, dares all, achieves all, because all things are being 
made new; and he is in the midst of it. If he will but 
sieze the tiller of his own vessel, he may seek what 
harbors he will; and the Cosmic Power will become 
at once the wind for his sail and the sea upon which 
he may safely adventure. He can never sail beyond 
the Infinite Care. | 


CHAPTER VI. 


OUTLINE OF THE LAW OF CONSCIOUSNESS’ 
SUBJECTIVE CONSCIOUSNESS DEFINED 


ES bv Mind, being universal, is a unit, as we 


H have seen. As a unit, it must be independent of 

any consciousness of individuality, for individ- 
uality is an expression of separateness; and the 
Cosmic Mind cannot think of itself as apart from an-. 
other, as there are no parts. This Mind is therefore: 
subjective, because objective mind is the development 
of consciousness to contact a world of form and to- 
undsrstand and adjust to it. The babe is born practi- 
eally entirely subjective; it is emerging into an objec- 
tive world. So it soon develops an objective conscious- 
ness through an effort to adjust to environment. Cre- 
ative Mind, however, is the originator of form, is the: 
sustaining principle within it, has no sense of separa-- 
tion from it, and, therefore, does not have objective 
faculties. Accordingly, it does not have personality in 
the common meaning of the term, for personality is 
the sum-total of individual consciousness, including: 
subjective and objective characteristics. The imper-. 
sonal, subjective character of the’ Cosmic Mind must 
be emphasized and borne constantly in mind.* Other- 
wise we would be thinking of It as having purpose of 
its own as opposed to ours. We would think of God 
as fickle, sometimes answering prayer, and sometimes. 
not. And feeling that there is a big element of chance 
in the answer to prayer, we should cease to pray at all.. 


*(See Note, page 16.) 27 


28 How to Develop the Faith that Heals 


We should lose our sense of contact and drift into 
agnosticism and discouragement of every kind. But 
once conceive of Cosmic Consciousness as the imper- 
sonal, creative Spirit and act in relationship to it on 
that basis; and we have the foundation of a science of 
effective prayer. 


As this may seem abstract, it is suggestive to com- 
pare with Cosmic Consciousness, the consciousness 
of the individual as we perceive it in the phenomenon 
of hypnotism. Experiments along this line have 
revealed that, under certain circumstances, the objec- 
tive faculties can be made quiescent for a time; and 
the mind will then act entirely subjectively, that is, 
the individual puts off the conscious personality or 
realization of himself as a self. 


He then acts under the direction of the operator 
and assumes the personality which is suggested to 
him. The objective mind and will of the operator 
virtually becomes his for the time. If it is suggested 
to him by that mind that he is a lawyer, he will 
begin to act on that assumption and use the terms 
and ape the manners of a lawyer. If it is impressed 
upon him that he is a great orator, he will accept 
the impression and frequently make a pleasing speech. 
The thing to note is his unquestioning, impersonal 
acceptance of any suggestion that 1s offered to him. 


This singleness of idea and assumption of per- 
sonality is by no means confined to hypnotism. Let 
any one be possessed of and by a big idea, and with 
singleness of purpose, he will act it out to the last 
degree. Joan of Are may be used as an illustration. 
Impressed with the idea that heavenly voices sum- 
moned her to save the French cause, she accepted 
the suggestion. Her subjective faculties acted upon 


How to Develop the Faith that Heals 29 


it to the fullest extent; and she developed into the 
saviour of a great cause. All lofty achievement and 
all fanaticism alike is based on this principle, that 
there is a power within us, call it subjective Con- 
sciousness or what you will, that takes the big idea 
of our life and builds out of the hidden resources of 
our soul, the power to put that idea forth into objec- 
tive expression. This is the basis of psychotherapeu- 
tics with the medical profession: of suggestion and of 
autosuggestion with the psychologist. 


PSYCHOLOGY AND METAPHYSICS 


It may be interesting here to note the difference 
between the psychological and the metaphysical theory 
and practice. Psychology is the science of the indi- 
vidual mind; and healing is accomplished through 
the subjective creative mind of the individual. Meta- 
physics is the science of the universal mind and healing’ 
is obtained through the action of the Universal or 
Divine Mind. Both views are correct, as the creative, 
impersonal mind of the individual and the universal 
are one in essence and nature. ‘‘It is not 1 that 
speak; but my Father dwelling in me, He doeth the 
works.’’ The difference between the two concepts is 
in the attitude of mind and the relative effect. We 
must realize, that the stronger the idea and the greater 
the faith, the more successful and permanent will be 
the results. If, then, we feel that all the forces of 
heaven are directly at our disposal, we are assured of a 
wealth of success. This the metaphysician feels; and 
this he seeks to impart to his patient. On the other 
hand, in suggestion to the individual mind, the patient 
cannot but hold the idea that he is intimately involved 
in the process, that he has something to do which 
involves struggle. With the idea of struggle enters 


30 How to Develop the Faith that Heals 


the element of doubt as to the issue; doubt becomes 
a part, at least, of the auto-suggestion ; and the conse- 
‘quence is frequent and dismal failure. 

We must not lose sight of the point intended to 
be noted in this fifth section: namely, that Cosmic 
Consciousness, while infinitely creative, does not inter- 
fere in our affairs; and, while It is ready to become 
to us just what we ask and think, it does not take the 
initiative. It is the impersonal, creative force acting 
on the ideas which it presents to itself in the work 
of creating a visible cosmos, wherein it acts as the 
law of tendency, or else acting upon the ideas which 
are presented to it by the individual who seeks its 
and. 

THE VALUE OF VISION 

6. We thus see that Cosmic Consciousness acts 
on the strongest idea or concept that is impressed 
upon it; and the importance of ideation or image 
formation becomes very evident to us. The life is 
fullest that is most replete with creative images, that 
ventures most in faith into the Unseen but not Un- 
known. And the dreamer is no longer to be despised. 
Dream your dreams, see your visions, picture your 
good, knowing that you draw forth from the inex- 
haustable resources of heaven just what your faith 
demands. Vision and faith will carry you across 
“every sea of despair, every mountain of difficulty. 
Ask, with faith, believing. 


A man there was, with a common name 
And a common view of life: 

His thoughts were always of common things 
And never rose to the sky on wings, 

Nor ever soared where the spirit sings 
Far over the common strife. 


How to Develop the Faith that Heals 31 


So he lived and worked in a common way 
In a plain and grubworm style; 

He ate and slept with never a thought 
To lift him out of the common lot; 

And so, at length, in a common spot, 
They laid him after a while. 


Another there was with a common name, 
But a vision vast and high; 

He dreamed of heights for his soul to climb, 
And, vision with act in perfect rhyme, 

He flung himself, with a faith sublime, 
Far out on the trackless sky. 


He blazed a trail for the souls to come 
With a dreamer’s artless art: 

For ever the dreamer of noble mind, 
Who lives his vision, shall living find 

His vision painted for all mankind 
And hung in the common heart. 


CHAPTER VII. 
THE PRACTICAL USE OF VISION 
VISUALIZING PROSPERITY 


jake our dreams have meaning, for they are 
the pictures of our desires, although often 

hidden from our rationalizing mind and ob- 
scured by their imagery. The study of dreams and 
their interpretation was a work of some of the great 
Bible characters like Joseph and Daniel; and, through 
the investigations of Freud and other psychologists, 
we find a recurrent interest in these interpretations. 
What I wish particularly to call attention to is the 
fact that the activity of the mind in dreams is always 
by way of picture-formation ; its ideas are in picture- 
form. Our dreams are cinematographs; and, it is 
probable, they are entirely devoid of the element of 
time. It is only when we awaken that we give full 
cohesion to them. So rapidly do they occur, that it 
sometimes happens we dream in a few seconds so 
much that it takes many minutes to recount it when 
we put it into words. Men, who have all but met 
death by drowning, tell us that they have had a 
full review of their whole career pass across their 
mind in a flash of vision. 

The lives of the mystics are replete with illustra- 
tions of the picture-forming nature of mind. When 
they reach an advanced state of consciousness and, 
in deep contemplation, become conscious of the All, 
they sometimes fall into a swoon during which they 

32 


How to Develop the Faith that Heals 33 


are visited with visions and ecstasies. From these 
visions, they awake with renewed zeal and physical 
capacities. 

We may note, too, that primitive language was 
always in pictures of some sort, as we may see from 
a study of the hieroglyphies of the ancient Egyptians, 
Chinese, Aztecs, Peruvians, and the American Indians. 


All these facts show us that in some way the initial 
step in consciousness is by way of pictures. The 
imaging faculty is not the acquirement merely of 
education. It is native to us. It antecedes time and 
belongs to the subjective life. Most people use this 
faculty in remembering things. They have what is 
called a ‘‘visual memory.’’ They remember by the 
way it looks. In my own experience as a student, 
I depended on this faculty to such an extent that 
I frequently quoted history and science in an exam- 
ination, word for word with the page of my text-book. 
It often recalls the words of a speaker to think of 
just how he looked when he said what he did. We 
thus find ourselves drawing forth our memory or 
recollection from the primitive storehouse of the in- 
fallible memory of the picture-making mind. 


Someone has said ‘‘the language of spirit is form’’; 
and this fact is not only borne out by what we have 
said of actual experience, but also by all that we 
can conceive of the creative method. At the beginning 
of creation, the Cosmic Consciousness has no objective 
pattern for the things it will create. Nothing has 
appeared in form; and the only ‘way it can be 
brought forth is by the Creative Imagination of 
Spirit. Spirit or Mind, therefore, makes a world by 
simply thinking of the form which it shall assume. 
Its language is the language of pictures. By that 


34 How to Develop the Faith that Heals 


divine quality inherent in Its being which we may 
call imagination, It starts the initial impulse of a 
world. It visions a sun; and it blazes into glory; It 
dreams; and all Its dreams come true. 


VISUALIZATION 


If, now, we will couple with the foregoing facts the 
further truth that our dream passes into thought, 
our thought into act and objective form, and that 
‘‘we are what we think,’’ we shall have the sure 
foundation for a definite method in demonstration. 
This is the method of visualization. 


Let us suppose you want a new home. The case 
of a friend will illustrate the principle. He desired 
a better home and one more worthy of his culture 
and increasing capacities. He believed in his power 
to bring to him the good he sought and set himself 
definitely to work. He began to picture the kind 
of house he wanted. He saw it large and commodious. 
Here were the broad steps and the wide veranda. 
He mentally entered through the oak-paneled door 
into the attractive reception-room. He saw the rich 
rugs on the fioor, the warm fireplace at one side, and 
the upholstered chairs. Then he saw himself as the 
master of the house, dressed in perfect taste and 
comfort, descending the handsome stairway on the 
right, and coming forward to greet a welcome guest. 
Thus he pictured himself in detail, living in the 
house of his imagination and enjoying its luxury. 
He saw himself as a man of affluence with money 
in his pocket sufficient for every need, and, in short, 
created by vision a new life for himself. Within a 
year’s time, his dream was realized; and he stepped 
into the larger sphere which his faith had per- 
fected. Truly, ‘‘the things that are seen are not 


How to Develop the Faith that Heals 35 


made of that which doth appear!’’ ‘‘Faith is the 
substance of things hoped for, the evidence of things 
not seen.’’?’ Whatsoever things ye desire when ye 
pray, believe that ye have received them and ye 
shall receive them.’’ 

Out of the invisible realms of spirit, out of that 
which from the physical side is ‘‘nothing’’ but which 
from the spiritual side is ‘‘everything,’’ out of that 
nothing into which science can entirely dissolve mat- 
ter, and yet from which all matter proceeds,* man 
may draw his good by simply repeating the creative 
process; and this is the work of vision. 

You need have no fear for the issue, if you will 
but have faith in the power of visualization. Let 
your soul articulate in form. Perceive your good 
inwardly and claim it. If it is money you need, 
see yourself in possession of it. If it is a journey 
you wish to take, then venture out in vision. Vizual- 
ize the trip; go to Paris while still in London; visit 
Rome while still in Paris. But do not rest there. 
State firmly and with conviction, ‘‘This is the picture 
of what is mine. Let it be brought forth in a 
completeness which is above my present scope of 
vision.’’ Then it ‘‘shall be done unto you above all 
you ask or think,’’ 


*See Chapter IT. 


CHAPTER VIII. 


ON VISUALIZING SUCCESS AND 
KEEPING THE LAW 


aS HE foregoing chapters have outlined the 
i ji method by which we may attain. We are 
ESS y to recognize an Infinite Creative Conscious- 
ness, willing to become to us all we may ask or think, 
possessed of an intelligence not only capable of under- 
standing our desires but also of carrying them into 
effect with infinite wisdom. Nor is this all, for there 
may be factors in the case with which we are un- 
familiar and with which we may be unable to acquaint 
ourselves. The Cosmic Mind will see to this for us. 
There may be means and agencies which must be 
employed to realize our good of which we know or 
ean know nothing. Spirit knows these and will pro- 
vide the way in which our good shall come. We 
should never question the issue merely because we 
do not know how it should be done. This is so 
important that I wish to illustrate it here. 


A woman, who was in financial trouble, came for 
help. She was carrying on business in a store where 
the rent was too high for the volume of her trade 
to support it. After several months, she found herself 
at the point of bankruptcy. She owed a month’s rent; 
and, by the terms of her lease, all her fixtures, ma- 
chinery, and equipment could be attached not only 


for the rent but also to insure the lease. She asked 
36 


How to Develop the Faith that Heals 37 


the owner of the building to give her a few days’ 
time in which to try to find a purchaser of the busi- 
ness, whose experience and increased capital would 
enable him to buy her out, assume the lease, and save 
her from bankruptcy. 

I talked with her, assuring her that while we did 
not know who the purchaser would be, there is an 
Intelligence that is in touch with all minds and does 
know. We then visualized the right man or men 
appearing in her store. Immediately she began to 
have enquiries about the business; and two men came 
who were partners in another place and were looking 
for an opening for enlarging their trade. One of 
them was very much pleased with the new location; 
but the other held off because he thought the rent 
too high. 


The woman then asked if I did not think that we 
ought to hold in consciousness that these two men 
would decide to buy. I told her that while this might 
seem a natural thing to do, it was not in accord with 
the high principles of this science. It was one thing 
to know there were purchasers who would want the 
property, it was another thing to make them want it. 
The one was faith; the other was hypnotism. We 
can choose what we want; we must not choose the 
way it is to come; and for us to try to force the issue 
by subtle mental influence is the invasion of the 
rights of others. This is a very important fact and 
ought to be emphasized. People sometimes come and 
innocently enough, since they do not know the law, 
ask that we should use the law to make others give 
them money, or yield to them in some way. When 
we want anything we should choose the thing we 
desire and then know that it will come without robbing 


38 How to Develop the Faith that Heals 


another or by striving to influence any one by the 
hidden powers of mind. If necessities of the case are 
such that the act of another is directly involved,— 
as when, for example, there is inharmony in the 
family,—we must affirm that such an one will act 
on the basis of his highest nature, that his best self 
will govern his actions. And, as nothing comes to 
us that we have not invited in some way, we should 
realize that instead of ‘‘treating’’ another to make 
him do the right thing; we should ‘‘treat’’ our self 
to know that no injustice can be done to us. 

Accordingly, we affirmed in spirit that the business 
was sold; no matter who should buy it. The partners 
called on another firm with the intention of buying 
the latter’s business. ‘‘We would sell to you,’’ was 
the reply, ‘‘if we could find another location to suit 
our own growing trade.’’ ‘‘Why don’t you go to 
see Mrs. P—? She has a good location for you.”’ 
The result was that Mrs. P— sold her business to 
the second party and was able to pay the rent in 
arrears and save her own property. 


We are dealing with an Intelligence that knows 
all, is in Itself all substance, is able to ‘‘do exceeding 
abundantly above all we ask or think.’’ We should 
then know that ‘‘my God is able to supply all my 
wants,’’ and it is not for us to dictate how our 
good shall come. We can safely rest our case in the 
Infinite Consciousness, and thus be saved from eternal 
worry and fear. 


Orarrer ex: 
VISUALIZING HEALTH 


7-¢'T is a mistake to say that man reaches out 
into the invisible and plucks forth what is 
a) already there. The possibility is already there, 
the unmanifest is potentially there, the undifferen- 
tiated of life, love and wisdom is there; but it exists 
in the essence from which the thing itself is to be 
brought into form. An acorn is not an oak; a 
copper mine is not a kettle. A tree is not a house, 
and a thought is not a book. We get out of the 
invisible the substance of which the thing we desire 
is to be made; but we mould and make the thing by 
our own thought. Just as a river is water diffused 
and undifferentiated into various forms of expression, 
but can here be caught into a vessel and frozen into 
ice, there caught into a ditch and spread out in 
irrigation, and in another place turned into power 
over the water wheel; so can Spirit be fashioned into 
prosperity, happiness, or a physical body. But you, 
the individual self, choose what the form shall be; 
and, although the process may be unconscious at first, 
as in the moulding of the body as you grow from 
infancy, there comes a time when you more con- 
sciously choose, both in the food you eat, the clothes 
you wear, and the thoughts you think. 
SELECTING THE RIGHT IDEA 
Knowing as we do that the thoughts we think are 
in the ultimate the decisive factor in eating, in methods : 


40 How to Develop the Faith that Heals 


of acting, in sanitation, and hygiene; nay, more, 
that all these things themselves are the manifesta- 
tion of thought, and, in their real nature are thought 
atself, we ought to carefully select the thoughts and 
images which will secure for us the most delightful 
results. We ought to form as perfect concepts as 
possible. This is the value of our imaging faculty. 

What is your concept of a perfect body? Cultivate 
an imagination about it. Deny the seeming for a 
time, in order that you may conceive the better thing. 
Imagine yourself as buoyant, elastic! See yourself 
as walking comfortably about or working at the voca- 
tion you enjoy! Picture yourself as functioning per- 
fectly within the very part of your organism that now 
distresses you! 

A friend of mine practically overcame lameness by 
refusing to carry a cane and indignantly objecting 
to her family’s habit of springing forward to aid her. 
She taught her nerves and muscles to do their natural 
work by insisting on their doing it and imagining 
they were working as they ought. 

SEE YOURSELF IDEALLY 


In the same way see yourself ideally. If you are 
upon a bed of sickness, begin by thinking in terms 
of the real self. ‘‘I, the real self, am a free spirit; 
I am free in mind and free in body. I can do what 
I will, go where I will, live as I will. This body is 
my servant and does as I dictate. I see myself whole 
and free from pain. I rise from this bed. I stand 
upon my feet. I am free, free, FREE! I claim my 
freedom!?’ 

I know of one who used this method in healing him- 
self of valvular leakage of the heart. He was exam- 
ined by a physician who told him the nature of his 


How to Develop the Faith that Heals 4} 


trouble. Undismayed, he returned to his home and 
began his treatment. Every day, he laid his hand 
over the region of his heart and declared, ‘‘I see you 
functioning perfectly; I see every organ in its right 
place. I see my heart acting as it should.’’ Then, 
he withdrew his thought from his heart and turned 
it to a deep realization of life. In a few months, 
he was again examined by the physician and declared 
perfectly well. 

Another, who had what is called a floating kidney, 
caused it to become fixed in perfect order by daily 
seeing it in its place through the image-forming power 
of his mind. 


It is clear how such treatment would act. The 
subjective, creative activity of mind has the strong 
impression of health stamped upon it. The objective 
side of mind would not know always just how the 
organs of the hody look or function; but the deeper 
creative mind does know, for it built them in the 
first place. Each organ is an intelligence functioning 
without our conscious thought. But, in the case of 
disease, we have interfered with its activity through 
mental pressure of some kind, through fear or wrong 
thinking. If now we change the current of our 
thought and think of our body as functioning per- 
fectly, the body will respond. 

SEE YOURSELF AS’SPIRIT 


A good method is to image the body as pure spirit, 
to see yourself as spirit living in a world of spirit, 
unhampered by grosser forms called matter. 


Dream yourself as existing in this pure world of 
spirit. You are thus seeing yourself ideally. You 
are seeing yourself as you are in the potential power 
of being. Then the creative life within you takes 


42 How to Develop the Faith that Heals 


this idea of itself and begins to construct accordingly. 

So you find that ‘‘you do not have to struggle; 
you only have to know.’’ Let no one fasten upon 
you the thought that your trouble is incurable. Who 
is he that shall usurp your rights of image-forma- 
tion? Who shall supplant your picture-forming 
power? Shall you accept his dictum? The language 
of creative activity is visualization, the articulation 
of vision is thought, the expression of thought is 
objective realization. Creation never ceases. There- 
fore do not despair before the verdict of the physician. 
You are the metaphysician. You are the master 
within the temple of your body. Have faith, only 
believe, and ‘‘it shall be done unto you of my 
Father.’’ 





CHAPTER X, 
VISUALIZING HEALTH IN THE 
CASE OF ORGANIC DISEASE 
THE CURE OF ‘‘INCURABLES’’ 

4 LDICAL science has seen fit to issue the dic-~ 
Gs) tum that some diseases are incurable, and 
aj to fasten this dread thought upon the mind 
of the patient. Sometimes such disease is organic, 
that is, the organ is deformed in some way rather 
than merely functioning wrongly. In the case of 
nervous diseases, the patient is frequently told, ‘‘ You 
cannot recover. No one ever recovers from such 
trouble.’’ This places before the patient the inevitable: 
picture of deformity and despair, and adds to the 
malignancy of the disease. Such cases are often en- 
countered by the metaphysician who is called in as a 
last hope. He must at once set to work to destroy 
the wrong image by substituting for it a right one. 
He must realize that healing originates, not in human 
will but Divine Mind. It emerges from Spirit. Its. 
forces are the forces of the eternal. Health is the 
outpouring of ‘‘Him who is able to do exceedingly 
abundantly above all we ask or think.’’ The source 
is Omnipotent Mind. We have, then, an unlimited 
source, an unplumbed reservoir from which to draw. 
Nor are these forces in the hands of a miser power, 
an unwilling giver; for ‘‘He is more willing to give 
than we are to receive’, ie 





44 How to Develop the Faith that Heals 


Did we but realize it, the healing forces are all 
about us now, pressing upon us, seeking admission at 
the door of mind and body. They stand at the door 
and knock. They search us out, for Spirit is forever 
seeking expression as love, joy, peace, health, intelli- 
gence, and power. We depend entirely upon the 
absolute source of all; we draw from the Unlimited ; 
we secure our model from the Perfect. We know, 
therefore, that all disease is curable. 


Let us, therefore, with perfect confidence approach 
the Divine Mind. Formulate the picture of health 
and know that the agencies which turn your vision 
into flesh and bone, nerve and neuron, are already in 
existence. They will carry your message to the 
afflicted organ. That organ becomes the depository 
of your new health forces and the substance you 
have drawn forth from mind. Just as the Mississippi 
River or the Nile build up rich deltas by bringing 
down from the hills and plains their rich cargoes of 
loam, so the inner forces of the body carry, through 
chosen channels, the reconstructive forces of the body, 
which your vision and will have ordered forth. As the 
river currents may be directed to any chosen locality, 
so these rich forces can be directed to any part of the 
body. 


VISUALIZING THE MODEL 


The forces of life are sentient; they are thought- 
forms; they have intelligence; each is a little work- 
man bearing on its face the stamp of an idea. In other 
words, we may impress on the reconstructive forces 
the model of the perfect organ and tell them to 
build on that plan. They obey mind; they rush to do 
the bidding of the will. If we give them a plan of 


How to Develop the Faith that Heals 45 


health, they build health; if of disease, they build 
disease. If we say, ‘‘This is the perfect idea, build 
to it,’’? they so build. The reason you are sick is that 
you have thought wrong thoughts; change the image 
and the body will change with it. 


The body is but a manifestation of spirit; ‘‘matter 
is but spirit at its lowest level.’’ Therefore, when 
you have a case of supposed difficulty, you must get 
into a heightened consciousness of spirit. The great- 
est healer is simply the one who can most completely 
become conscious of spirit, who can know that all is 
mind. He uses the same power in every case, hard 
or easy. He never has any harder task than to control 
his own consciousness. He has first of all to know 
that his word or thought has all power. He must 
rise above all ideas of difficulty, and recognize that he 
is dealing with a power that does not know the word 
difficulty or failure or incurable. He then dissolves 
the body into its constituent element of spirit; he 
sees it as spirit, poises it in the spiritual realm, deals: 
with it as the perfect spiritual idea or perfect thought 
of Mind. He must see man as the perfect expression 
of the Perfect One. 


FEELING YOUR UNITY WITH SPIRIT 


You are as you think; if, therefore, you conceive of 
yourself as at one with this Perfect One, you will 
draw to your own visualized picture of health the 
higher idea of the Creative One. Then the creative 
forces will have impressed upon them the best and 
finest idea; and you can rest your case in Omnipotent 
Hands. Your bodily organs will then be conceived 
of as God conceived of them in the beginning. Realiz- 
ing the body as spirit, an organic disease or an 
‘‘incurable’’, one will be found to be no different 


46 How to Develop the Faith that Heals 


from a “‘slight affectation.’’ All disease is but the 
registery of wrong ideas upon the body; and therefore 
the strength of the disease is in the strength of the 
idea. If then, you know the truth that all is spirit 
and insist on its expression, you need not doubt the 
issue. 


The strength of your idea depends upon the depth 
of the feeling that accompanies it. How much faith 
have you? How persistent is your effort? The 
disciples could not heal the epileptic boy. They 
appealed to Jesus, who, coming down from the moun- 
tain where he had realized the limitless power of God, 
spoke the healing word. Jesus was the perfect chan- 
nel of power. To the disciples who asked why they 
failed, he replied, ‘‘Because of your little faith. If 
ye have faith as a grain of mustard seed, ye shall 
say unto this mountain, ‘Remove hence to yonder 
place; and it shall remove; and nothing shall be impos- 
sible to you.’’ Mountains of difficulty in healing move 
at the command of a master faith. All visualizations 
of healing must be accompanied by deep expectancy ; 
and it may be encouraging now to realize that just 
as we can demonstrate the health or prosperity we 
desire through faith in the law, so we can demonstrate 
the faith that heals. How this can be done we will 
show in the second part of this book. Let us seek 
this faith, Expect, Expect, EXPECT! 


PART II 


- HOW TO DEVELOP FAITH THROUGH 
USE OF THE LAW 


CHAPTER I. 


THE NEW HEALING AND PROSPERITY 
CONSCIOUSNESS 


y; SS ONSCIOUSNESS as intelligence is neither 

SX8 new nor old, yet in each of us there is an 
KS 4} awakening of the self to the powers we possess 
which may well be called the new consciousness. One 
of us widely unfolds the portals of his mind to the 
perception of life; and we say of him, ‘‘He has a 
great healing consciousness.’’ Of another we say, 
‘‘He has a wonderful consciousness of prosperity.’’ 
When we enter into the deeper realization of the in- 
dwelling life, we may be said to have a new con- 
sciousness. To feel this life and the power of it to 
the depths of our being is to have the faith that moves 
the world. All of us want it. ‘‘Lord, I believe; 
help thou mine unbelief!’’ is the cry of every soul 
at some period of unfoldment. In itself, it expresses 
both a belief and a desire. The belief is, ‘‘ These 
things can be true; I believe in them intellectually. 
_ I accept the science of it.’’ The desire is, ‘‘Oh, that 
I might have a deep feeling of the truth; that I 
might today know it in my heart rather than in my 
head !’” 

Do we not often hear it asked, ‘‘Why is it syle 


48 How to Develop the Faith that Heals 


I have had this accident or sickness?—I who believe 
all these things?’’ The answer is that your knowledge 
has not yet passed into spiritual understanding. Ob- 
jectively you have accepted truth but not subjectively 
as yet. But the subjective or deeper consciousness 
is the creative faculty, and whatever is there as feel- 
ing, vision, or belief, governs your life. It is because 
your word has not been backed with the feeling con- 
sciousness that you have failed. This is why great 
teachers have not always been great healers. The 
early or untimely death of a great teacher is not a 
reason for unbelief nor reproach. Such an one may 
have seen clearly with the intellectual or rational eye; 
but he failed to have experienced the truth emotion- 
ally enough: that is, did not feel it as fact for himself. 
There is no moral nor intellectual fault. It is the 
law at work, the sun shining with equal impartiality 
on the evil and the good. And we must remember, too, 
that some teachers have not wished to live longer in 
the body. 


SPIRITUAL CONSCIOUSNESS 


How then may we turn our intellectual assent into 
spiritual consciousness? Here is the great demand 
of this science. Let us see if it may not be answered 
by direct demonstration to this end. 

All that is is brought into expression by the ‘‘ word.’’ 
We begin with the word; that is the definite formula- 
tion of our desire; and we set this word free in the 
Divine Mind. We dwell mentally on the fact that 
this Mind takes every word we thus put forth as 
its starting point and operates upon it with perfect 
intelligence and limitless power. It does not refuse 
the word; it does not ask questions; it does not argue; 
it does not say, ‘‘ This will harm you when you get it, 


How to Develop the Faith that Heals 49 


that other would be better.’’ It makes no choice for 
you. It is law; and its nature is that ‘‘ whatsoever 
a man soweth, that shall he also reap.’’ ‘‘The seed is 
the word’’; and Creative Mind takes it and begins to 
grow the harvest, dates from dates, figs from figs, 
and thistles from thistles. It grows a thorny cactus 
with no less interest than a fragrant lily. 


By the same rule, you can develop or unfold the 
new consciousness. Remember that you are seeking 
something as definite in this desire as in any other. 
You would not hesitate to ask Spirit’s co-operation 
in solving a problem in philosophy or arithmetic. 
Why hesitate in using the law to unfold spiritual 
consciousness? Spiritual attainment is only another 
name for high, fine mental states. Spirituality is 
lofty thinking, true thinking. Therefore choose your 
word with this in mind, ‘‘I am about to demonstrate 
a deeper sense of my at-onement with Spirit and con- 
sequent power.”’ 


UNFOLDING YOUR CONSCIOUSNESS 


Your word then is, ‘‘I know that there is but one 
Mind; and I am in it. Spirit can and desires to act 
through me. The Divine Presence wishes to be recog- 
nized. Love, light and wisdom can spring forth from 
within me as water bursts forth to spray the foun- 
tain. Thou Mind of the World, Thou doest take the 
things of the spirit and manifest them unto me; Thou 
doest take my word and bring forth my desire into 
expression in health and prosperity. But most of 
all would I have Thee manifest Thyself to me in the 
deepened consciousness of my at-onement with Thee, 
to such an extent that when I speak the word, I am 
no longer filled with doubt, to such an extent indeed 
that I shall unquestioningly feel that ‘heaven and 


50 How to Develop the Faith that Heals 


earth shall pass away; but this my word, shall not 
pass away until all be fulfilled.’ ’’ 

‘‘Now do I have that serene consciousness that is 
sure of the fact that thought controls substance and 
passes it out into form. Now do I feel, deep within my 
being, that the things I desire shall come to pass. I 
not only know that these things can be but that they 
will be. I am conscious of the fact that I and the 
Father are one. He is creative; I am creative: He 
is changeless substance; I am changeless substance: 
He is eternal; I am eternal: He is perfect; I am per- 
fect: He is complete; I am complete. As He creates 
by thinking, so do I. I am conscious of myself as self- 
directing. I have faith; I believe in the power of my 
own word to bring things forth out of the invisible.’’ 


TO EMBODY IN CONSCIOUSNESS 


To embody things in consciousness is to unquestion- 
ingly feel that when we speak the word, ‘‘it is done 
unto us even as we will.’’ It stands forth completed 
in spirit; its soul goes forth to take on its body. It 
is done so far as we are concerned; it will appear 
objectively at such time and place as it is needed, now 
or later. 

To acquire the embodying consciousness is therefore 
of all things desirable. To this end, we may practice 
concentration and wisely seek to realize the presence 
of Spirit in all our affairs; but I know of no way more> 
sure of getting quick and sure results than that al- 
ready outlined, by which we simply declare into Dv- 
vine Mind that we have the consciousness and our 
word returns to us as faith, justifying our method. 

Remember that there is no word that does not pro- 
duce an effect of one sort or another, that some form 
of expression must of necessity take place for every 


How to Develop the Faith that Heals 51 


word, and that if we persist in asking for anything, 
even our little faith will get results. There is an 
illuminating example of this in the man of whom Jesus 
spoke who secured the loaves of bread because of his 
‘‘unblushing persistence.’’ And Isaiah says, ‘‘ Ye that 
make mention of the Lord, keep not silence, and give 
him no rest, till he establish’’ it. Every demand we 
make gets some answer. How much greater, then, 
shall be the scope of that answer when we persistently 
ask! Day by day, we erect the walls of our holy tem- 
ple of peace; and each stone is the symbol of some 
word spoken often in the dark night of our soul and 
with but little faith. Yet that faith is the first glim- 
mering of our dawn, and soon the rising sun shall 
flood our souls with the radiance of a day that never 
ends. 


CHAPTER IT. 


THE LAW AND GOD 
FAITH IN CONTROL OF NATURAL FORCES 


ya HE law is not God. We often learn of those 
GS who are kept from the Truth and all the 
DS y good it would otherwise bring into their lives 
through the fear that in some way they will lose the 
personal contact with God, and we would like to free 
those ‘‘who through this fear are all their lives kept 
in bondage.”’ 


While we claim to employ the law, we neither ‘‘ma- 
nipulate it nor God.’’ We simply learn how to apply 
the right factors to the law so that it can operate for 
us itself directly and without interference. Law is 
not synonymous with God. The word ‘‘God’’ is used 
to express the sum-total of all we mean by deity. It 
is a much-abused word and may mean much or little 
according to the concept. A highly-cultured Christian 
would have a very different concept of God from a 
Bedouin of the desert, or even an Arab of our own 
streets. Yet each might sum up all he means by deity 
in the one word God. (Or Allah.) 

God is both the impersonal creative Mind, the Life, 
Love, and Wisdom in which we live, and also the 
Spirit or Intelligence conscious of being ;—conscious 
of its power to act and eonsciously directing its own 
action. These are attributes of personality; and, as 
sje a being, God may be spoken of as ‘‘He.’’ This 

2 


How to Develop the Faith that Heals 53 


also explains the esoteric use of the masculine gender 
to denote the positive, creative, or life-giving function 
of spirit.* 

Law is simply God’s way of acting. Above the law 
is the Intelligence that acts through it. In fact, in 
the absolute sense there is no law. That means that 
Spirit simply acts as it chooses without reference to 
any idea of law, or any consciousness of it on Its own 
part. But, since Spirit is perfect harmony, every act 
fits every other act with perfect order; and man, view- 
ing the expression of God’s thought, calls it law. 
Viewed from the absolute, then, there is no law; 
viewed from the relative, or man’s limited modes of 
vision, allislaw. The seer has truly said, ‘‘ All’s love, 
yet all’s law’’; and yet that is only from man’s point 
of view. He cannot act independent of the law nor 
need he try because the law is beneficent and full 
of life. 

Law, then, is, from man’s point of view, simply the 
instrument through which God acts to perform his 
purpose. His acts are generic or along certain definite 
lines or tendencies. As law, these tendencies are im- 
personal and without individual purpose. No amount 
of personal or impassioned pleading on our part will 
persuade deity to act outside of its law, since it can 
‘do above all we can ask or think’’ within the law. 
The law seems inexorable only as we strive to reverse 
its workings or plead for favors contrary to its nature. 

ANSWER TO PRAYER 

Does this, then, exclude Deity from answering our 
prayers? By no means, but the way it will answer 
them is already established. Do I mean, then, that 

(*See my “Being and Becoming,” pages 22-23, and “The Law 


of Mind in Action,” pages 166 to 171 and 179-185, for Personality 
of Spirit.) ' 


54 How to Develop the Faith that Heals 


God can and will set aside the order of nature to 
answer the prayer of faith? What do you mean by 
the ‘‘order of nature’’? You say that it is natural 
law; for example, that man cannot walk on the water, 
he cannot rise into the atmosphere, he cannot break 
the law of the attraction of gravitation, he cannot still 
the storm nor cause the wind to cease. 


Yet Jesus walked on the water, rose in the air, and 
stilled the storm. Psychical research has proven be- 
yond any doubt that there are powers in man which 
enable him to rise by some unseen power of levitation, 
to cause objects to move about in the air without phys- 
ical support, and thus to act according to some fuller 
law of the attraction of gravitation. Does man, then, 
break these natural laws? NO; he simply acts in con- 
sonance with some deeper law with whose powers and 
nature he is as yet unfamiliar. Could he, then, still 
the storm? 


Why should it not be possible to cause the rain to 
fall or cease? A storm is due to certain conditions of 
barometric pressure, the rain is governed by certain 
fixed laws of pressure and heat; and these laws are 
governed by Mind. If, then, man could get into the 
right relation with this Mind, he could hope to govern 
the activity of the pressure and heat. He could not 
cause it to stop raining if the natural physical condi- 
tions were still in force; that is, he could not break 
the physical or lower law; but he could transcend it 
by getting in touch with the force that controls the 
‘‘natural physical conditions.’? Divine Mind would 
then act to stay the storm, not apart from its law but 
in accordance with it. And the further possibility 
should not be overlooked, that man himself can im- 
press the idea of the change on the Cosmic Mind or 


How to Develop the Faith that Heals 55 


Law which results in the change desired. Prayer 
would then be scientific because it would be in har- 
mony with law throughout. 


BIBLE SUPPORT OF FAITH IN CONTROL OF 
NATURAL FORCES 


Such possibilities cannot be denied by those who 
accept the Bible with any degree of completeness 
whatever. Many cases are recorded of the control of 
natural forces, both in the Old Testament and the 
New, but always by men of great spiritual force like 
Elijah, who brought the rain after the drought, and 
Jesus who walked the waves. It is very evident, then, 
that the control of these things is not due to power 
to break the law but intelligent use of some law of 
mind or spirit above common knowledge. And it is 
equally plain that if one man can do these things, it 
is inherently possible for all men. Faith seems to be 
the essential element; but faith is merely a confident 
attitude of expectancy. Such a confident attitude is 
the idea, impression, or mental image which is given 
to the Cosmic Mind, which then acts upon it by the 
law of its nature. 

Such extraordinary power as this could never be 
acquired save by men of the deepest spiritual char- 
acter,—that is, those whose keenness of mental per- 
ception and idealism would prevent them from ever 
wanting to use their power for other purposes than 
the good of ail. The history of the world is full of 
cases of answered prayer in the control of natural 
forces; but these answers came about through law,— 
the law that ‘‘according to your faith it is done unto 
you.’’ In other words, there was sufficient expecta- 
tion and desire for the common good, to move the 
Cosmie forces. Faith can move mountains, literally. 


56 How to Develop the Faith that Heals 


That mountains are not moved is no proof to the con- 
trary. 


GOD GIVES WHAT WE ASK IN FAITH 


Thus to have faith in the law is not to dishonor God 
by seeking to manipulate Him, but to honor Him by 
believing that He not only can but desires to rule His 
world in such a way as to give man the greatest free- 
dom and joy. This He can best do by putting into 
the mind of man himself the power to initiate the 
train of causation which is to bring him the desired 
good. Faith is this power. Prayer is this power put 
into expression. Without it, man would be bound by 
natural forces; and his freedom would be only seem- 
ing. With it, he may rise to heights and destiny be- 
yond even the imagination of the present hour. And 
any of us who view intelligently the discoveries of 
modern science and psychology, to say nothing of psy- 
chic research and the vision of the metaphysician, 
ought to be able to dream of that time to come, here 
on this very sphere, when man, having risen in mind 
and character to those levels of consciousness which 
make him worthy, shall be using forces so much finer 
than any known to the present hour that he shall lt- 
erally live in a new heaven and a new earth while still 
in the body. . 

Meanwhile, do not leave to another day nor another 
person the glorious possibilities that lie inherently 
within you. Again with Jesus declare, ‘‘As the Father 
hath life in Himself, so hath He given it to the son 
to have life in himself. Whosoever believeth in me 


‘(takes my word to be true), from within him shall 


flow streams of living water.’’ Declare for yourself 
this truth,—‘‘I am endowed with all the nature and 
powers of the Son of God. I am a spiritual being, 


How to Develop the Faith that Heals 57 


possessed of unlimited resources. ‘All that the Father 
hath is mine.’ ‘Whoso ecalleth on the name of the 
Lord shall be saved.’ ‘If he shall call upon me, I 
will answer him; I will be with him in trouble; with 
long life will I satisfy him and show him my salva- 
tion.’ This I now affirm to be true of myself; and 
from this hour, in infinite faith in God, I shall go for- 
ward to do the work He has given me to do and to 
draw from heaven the high gifts that belong to me as 
His child.’’ 


CHAPTER ITT. 
HOW TO DEMONSTRATE FAITH 





af4JAITH is a confident attitude of mind; it is to 
Baby feel assured that our ‘‘word will become 
i A flesh’’; that our thought will register in Crea- 
tive Mind and ‘take on a body; that when we say, ‘‘I 
am made whole,’’ the Creative Energy will bring forth 
health. There are those who sit in the silence and 
declare the truth of life, who at some point in the 
treatment get a positive mental assurance that the 
work is, as they say, ‘‘done.’’ They mean by that that 
they have reached the point in consciousness where 
they know that their thought has begun its work on 
the substance of mind to make the thing they want. 
Michael Angelo says, ‘‘Let me make an angel from 
this stone’’; and he imagines how the angel will appear 
and begins to carve. He feels sure of the value of his 
vision, of his power to execute it, and that out of the 
unformed substance a struggling angel will emerge. 
So we take the unformed substance of Mind, dream 
the dream of our desired good, and believe that our 
thought will bring forth into form that for which we 
long. This belief is so certain in some minds that the 
healer will tell you when his work is done. Jesus 
knew that the work of raising Lazarus was accom- 
plished in mind; even before he spoke the audible 
word,.and declared, al thank Thee, Father, that Thou 
hearest me always.’’ 
58 


How to Develop the Faith that Heals 59 


In Chapter I, we have shown how to go to work to 
demonstrate faith in just the way we would demon- 
strate health or success. But the subject is so impor- 
tant to us all that it will be of value here to show 
more of the process by studying how the mind works. 

It is necessary to recall how retentive the mind is 
Just as nothing can be lost from the Infinite Con- 
sciousness, so nothing can ever be lost from your 
deeper reservoirs of mind. You never forget anything. 
The objective, or reasoning activities of mind, may 
lose touch with the things you want to remember; 
and you say, ‘‘I have forgotten.’’ But have you? 
Let us suppose that it is a stanza of verse. You begin, 


‘‘Break, break, break, on thy cold gray stones, O sea,. 
And I would that my tongue could utter .. .”’ 


and there you stop. What is that other line? You 
have a faint recollection of it. You can almost get it, 
but not quite. You run over the foregoing lines again 
and again but without result. You go to bed. The 
next morning you awake and the first thing you think 
of is the ‘‘forgotten’’ words, 


‘‘T would that my tongue could utter 
The thoughts that arise in me.”’ 


Out of the subterranean depths of consciousness, 
long-neglected thoughts arise in you. By subtle trains 
of association, you bring them to the surface of the 
mind. Science says that no mental impression is ever 
lost. 

THE FAITH YOU ALREADY HAVE 

Let us suppose, therefore, that you have thought 
many thoughts that are full of faith. You have had 
faith in many things, just as you have now. You 
have had faith in the Bible as the wonderful Word of 


60 How to Develop the Faith that Heals 


God. You have faith in the promises you have found 
there. You have faith in the love of the Father. 
You have faith in the love of your own family and 
friends. You have faith in your country. You have 
faith in a dollar-bill that you can get something in 
exchange for it. You have faith in your food, that 
it will strengthen your body. You have faith in the 
electric current, that it will take your car to the end 
of the line. You have faith in your own mind, that 
it can think rationally. You have faith in your abil- 
ity to make things, or do things. Running over the 
list of your faiths, your confident attitude of expect- 
ancy about things of which you can have no immediate 
proof, how many you find! Faith is utter certainty 
_ about things of which you cannot in the nature of the 
case have any absolute proof. But you are sure of 
them. You live by faith. Without faith it would be 
impossible to exist for one moment in a world of 
things. 

See, then, what faith you have already! Is it not 
wonderful? Do you not already have faith about 
nearly everything? Is not the aggregate of your faith 
greater than the aggregate of your doubt? Of course 
it is! 

Nor is this all, for you are surrounded by thought- 
forces of faith. People with whom you are associated 
have faith. Some of them may have much more faith 
than you in some directions. Suppose, for example, 
that one has a great success consciousness, while yours 
is very low. That consciousness exists for you as a 
great example of the faith that you desire. More than 
that, that consciousness may become a distinct impres- 
sion upon your own mentality, if you desire it. Again 
another has the consciousness of health, though not 


How to Develop the Faith that Heals 61 


of prosperity. Viewing his health consciousness, you 
may claim that you share in it, and thus put yourself 
in the current of his thought. 

The very universe is full of the thoughts and utter- 
ances of faith of the faith-full of all time. No word 
ever escapes from the eternal ethers or Divine Mind; 
and every thought that has gone forth to bless still 
lives in the frictionless medium of mind. Like birds, 
they flock to the window that is open to receive them. 

We see, then, that everywhere there is encourage- 
ment for us: in the infinite resources of Mind; in the 
memories of all the faiths we have had; in the minds 
of others; in the very air. When the ery goes forth, 
**Increase my faith,’’ it is the conviction or faith that 
there are others whose heightened faith can be ours, 
whose larger consciousness may be impressed upon our 
own. How, then, shall we go intelligently to work to 
secure all these benefits that await us on every hand? 


DEMONSTRATING FAITH THROUGH CLAIM- 
ING IT 
To awaken our own consciousness to larger faith, 
we must, therefore, call upon all these resources. And 
this is as simple as any other demonstration. Simply 
declare, ‘‘I have perfect faith; and I am receptive to 
every thought of true faith anywhere.”’ 

The result of this statement will be to set up a mag- 
net in the mind to attract all the helpful, hopeful, 
optimistic faith-thoughts within and without. You 
have declared that you have faith. The mind takes 
that as its picture-model. It begins to collect out of 
the hidden reservoirs of memory all the faiths of yes- 
terday. It assembles them in orderly array, prepared 
to march against the army of your fears and erect 
the temple of your faith. Silently the thought, ‘‘I 


62 How to Develop the Faith that Heals 


have faith in the power of my word; I have the heal- 
ing consciousness,’’ begins to take upon it the body of 
which it is the soul. This word becomes the law of 
life for your mind, ‘‘I have faith; I am confident of 
the success which shall attend my every word.’’ Even 
as you sleep, the sleepless mind goes on to build your 
temple, begins to ‘‘utter the thoughts that arise in 
you.’’ As you sean the pages of books and magazines, 
there come forth to greet your eye the pictures of 
beautiful deeds and faith. You do not see the ac- 
counts of infidelity, shamefully featured as ‘‘news,’’ 
but only the finer and more glorious acts of men. As 
you listen to the voices of the multitude, you do not 
hear jar nor jangle, fear, nor fault; you hear only 
those who speak words of comfort and who look with 
even eye of faith out onto life’s landscapes. You be- 
come selective of the best because you have declared, 
‘*T have faith.’? Thus you draw to you thoughts that 
are inspiring and hopeful. You become a center for 
the attraction and radiation of faith. Through the 
open doors of mind and heart come the songs celes- 
tial, ‘‘Faith is the victory that overcomes the world.’’ 

Thus faith can be demonstrated, thus you come at 
last to have the faith for which you long to make 
your home in the Heart of the Infinite. Daily de- 
clare, ‘‘I have this supreme wisdom, this mighty 
faith; I am at one with all faith; I am safe in the 
Infinite Mind of God.’’ And, ‘‘according to your faith 
it shall be done unto you.”’ 


CHAPTER LV. 


THE NEW FAITH IN FAITH—HOW 
TO DEVELOP IT 


aS) HOUGHTS of themselves become things, and 
Gy every mental attitude produces an effect of 

y some kind. We are therefore constantly dem- 
onstrating the thing we do not want by thinking how 
much we do not want it. The bad that comes to us 
is simply the expression of wrong thinking. Malig- 
nant diseases are as much a matter of demonstration 
as their cure. A ‘‘cure’’ does not deal with the dis- 
ease. It has nothing to do with the disease. The true 
healer never thinks, ‘‘I am healing disease.’’ He says, 
*‘T am knowing the truth.’’ The disease, which is the 
expression of your faith in disease, vanishes before 
your faith in health. 


Every disease ought to be a living proof of the 
creative principle. That inharmony thoughts can 
and do produce cancer ought to demonstrate the power 
of mind. You say, ‘‘I believe in the power of thought 
to produce physical results. I believe that thoughts 
make things. I even confess'that my sickness 1s due 
to wrong thinking. And if I could make only one 
demonstration, I would have perfect faith hereafter.”’ 

Here you are illogical, for you admit that your dis- 
ease is ttself a demonstration. It is the result of your 
thought. So you have already demonstrated—what 


64 How to Develop the Faith that Heals 


you do not want! Now have faith in your power to 
make another—of the kind you want! 

Look about you and ask yourself this question, ‘‘Do 
I know of anything that exists independent of mental 
causation? Is not mind back of everything I see? Is 
not everything made by mind out of the substance of 
mind? Does not consciousness control creation, and is 
not the ‘‘thought father to the act’’? Then consider 
what faith is. Faith is your own thought instinctively 
realized. Faith is the assurance in your own mind 
that your own thought will bring forth its own crea- 
tion. 

Since thought starts every creation and is backed 
up by all the mind and all the power there is, can 
your thought lack creative force? IT CANNOT! De- 
clare this truth: ‘‘I have faith in faith. I have faith 
in myself. I have faith in creative activity. I have 
faith in the outcome of my own faith. I am full of 
quiet confidence. Iamcalm. Iamserene. I am con- 
fident. ‘Thou wilt keep him in perfect peace whose 
mind is stayed on Thee.’ ’’ 


CHAPTER VY. 


DEVELOPING FAITH THROUGH 
FEELING 


Aa AITH is, in fact, a matter of feeling. Since 
jek we bring into expression just what we think, 
ff 4 it is necessary to have as clear an image as 


possible; and this image is, of course, often blurred 
by the way we feel at the time of speaking the word. 
For this reason, we must work to eliminate the thought 
of pain or poverty from the mind and feeling. If 
pain rises up to protest against our statement and to 
deny its truth, we refuse its subtle suggestion. As a 
matter of fact, we are endowed by nature with the 
power of inhibiting pain. Pain is the incoming vibra- 
tion over the sensory nerve to tell us that there is 
something wrong in the part of the body in question. 
These nerves are created by the ego-self to protect the 
body so that it may survive in an objective world. The 
pain is merely a warning of the intelligent cell-life 
that its existence is threatened. But having done that, 
the function of the pain is past; and the strong will 
ean inhibit it for a while. You can refuse to accept 
the incoming sensation. All the sensation the body 
has, you give to it; you can also take it away. Ether, 
or mind, is a substance without qualities or feeling 
until consciousness gives feeling to it. Your body is 
made of the substance of mind and has pain only be- 


65 







66 How to Develop the Faith that Heals 


cause of the self-conscious intelligence which lies with- 
in it and functions through it. 

You do this, first, by withdrawing your conscious- 
ness from the part affected, through an act of will. 
Then you heal it through an act of faith. To with- 
draw consciousness is simply to say, ‘‘I will no longer 
accept this pain.’’ 

Then, you can go on with your mental work of heal- 
ing and get the unblurred vision. A good time to heal 
is in the morning, because you usually are free at that 
time from any sense of weariness or pain. A few min- 
utes of undisturbed quiet in bed give one a sense of 
luxury and ease in body. Take that time to declare 
the truth. During the day, declare it often, not merely 
when the sickness reminds you of it but when you are 
feeling fairly well. 

Do not allow yourself to fear that the pain will 
come back. ‘‘But,’’ you say, ‘‘it has come back be- 
fore; and I cannot help dreading it now.’’ Can you 
not see that, if you have once overcome it so that you 
are free at this present moment, you can do the same 
again? Why borrow trouble? One woman said, ‘‘I 
am feeling well now; but I hate to feel well, because 
I always feel sick after I feel well.’’ She set the law 
for herself; and she got what she felt she would. 

Erase from your mind all doubt of the issue and 
take your stand on the truth, ‘‘I am a child of God. 
I have within me all the powers of my Father. I am 
free as He is free. I feel deeply the life of Spirit 
within me; and I shall fear no evil for Thou art with 
me.”’ 

DENIAL 

A true denial is not the statement of a negative, 

for the statement of a negative is a positive. To state 


How to Develop the Faith that Heals 67 


that there is a nothing, and then to make an attempt 
to heal it, is to make it a something. If there isn’t 
any isn’t, why treat that isn’t? To deny disease is 
to say that there isn’t any disease to deny. To call it 
an illusion and then to give a treatment to get rid of 
the pain of the illusion is in itself an illusion. How 
do you know but that the treatment itself is an illu- 
sion ? 

To state that one lives in a world of illusions is 
mental assassination, for it plunges us at once into a 
dream-life and an unreal world wherein we lose all of 
our bearings. It is virtual insanity; and the crazy 
man playing at George Washington is as fortunate as 
we who only dream fantastically. To state that all 
is illusion is to state that there is nothing upon which 
to base reason at all. Then the reason by which you 
state the illusion is itself an illusion, and so is the 
statement. Thus confusion is doubly confused by a 
system of denials that affirms that there is a nothing 
which is so much of a something that we have to get 
rid of it. 


And it is just as unreasonable to say that it is 
something if we like it, but nothing if we do not like 
it; that wealth is something; and poverty is nothing. 
And yet we are poor. Poverty is as much an experi- 
ence as wealth. Everything is an experience; and 
therefore we have to find the solution of our problem, 
not in denying the experience but by changing it. In- 
stead of allowing the unpleasant experience to occur, 
we must substitute a pleasant one. In the same way, 
dyspepsia is as much an experience as a well-digested 
potato. It is produced by the some process,—thought 
acting upon the intelligence of the stomach. 


68 How to Develop the Faith that Heals 


Spirit or mind is the substance which passes into 
the mould which we provide; and if we have a dis- 
agreeable experience, the way to get rid of it is to 
change the thought. 


True denial, therefore, is simply to refuse to let the 
feeling of sickness or poverty take possession of us. 
We have to refuse to accept the impression. We in- 
hibit or cut it off. We do not say, ‘‘I am not sick. I 
do not have disease. I do not have a material stom- 
ach, therefore I cannot have dyspepsia.’’ We do say, 
—‘‘I refuse to think anything but health. I will feel 
no pain. I will admit into mind only thoughts of life 
and health.’’ We refuse to recognize the sensation of 
pain. Suppose there is such an experience as pain, 
‘*It shall not come nigh thee.’’ Only with thine eyes 
shalt thou behold and see the reward (painful conse- 
quences) of the wicked (those who think in a warped 
and crooked manner). 


To deny, therefore, merely refuse to admit destruct- 
ive thoughts. Sternly put your mind under control 
and think constructively. I like the negro-woman who 
said to the dealer, 

‘Ts you got any aigs?”’ 

‘*T ain’t said I ain’t,’’ he replied. 

*‘T ain’t ast you, ‘Is you ain’t.’ I ast you ‘is you is.’ 
Is you?’’ 

If we are positively positive instead of positively 
negative, we can afford to forget the whole struggle 
of the mind that involves itself in denials and affirma- 
tions. Simply state positively what you want, utterly 
disregarding what you do not want; and it shall be 
done unto you even as you will. We get what we de- 
mand and what we expect. 


CHAPTER VI. 


HOW TO HAVE FAITH IN YOUR 
HEALING WORD 


7 HEN we at last get a clear vision of truth, 
} we begin to see and feel everything in a dif- 
I ferent way from before. Truth is knowledge 
that we live in the invisible world of mind and that 
out of it everything that we can know in a material 
world is made in response to the Creative Word. It 
was of this truth that Jesus said, ‘‘Ye shall know it; 
and it shall make you free.’’ The same spirit appears 
in all things. The same substance is in the flaming 
sunrise, the flying bird, and the flowering bush. The 
one substance composes your body, your environment, 
and your wealth. One Mind brings into expression the 
mole and the man, the mountain and the sea. Each 
thing that we see comes forth out of this one and the 
same Mind, and in each still lingers the intelligence 
of its source. Each thing has its soul. The soul is 
spirit individualizing itself to become the sustaining 
principle of that thing. And so long as spirit is con- 
scious of itself as a rose, the’rose endures. When the 
soul is withdrawn, the petals fall; yet, as the 
thought of God is infinite, who shall say whither eg 
soul of the rose flies? 
But man is more than the rose, for he is conscious 
of himself. He knows that he is spirit.. He realizes 


69 


70 How to Develop the Faith that Heals 


himself as at one with the All-Intelligence. He is 
more than a thought. His body is the form thought 
has taken; but he, the self, is the thinker of the 
thought. 


Conscious of himself as at one with the Creative 
Intelligence, he must then seek how he may reproduce 
Its activity in the control of his own conditions and 
affairs. He must awaken to his powers. He must 
learn to use the creative word. He must put forth 
his thought that it may embody itself in fitting form. 
He must know that he needs but ‘‘to speak the word 
only and my servant shall be healed.’’ His word is 
the image or picture of his desire. The more faith he 
has in it, the better the results; but no word lacks 
power. Creative Mind begins to act on every word 
that is spoken. 


CHOOSING WHAT YOU WILL HAVE 


You do not have to make anything. Mind makes it. 
You have only to speak the word. What is it that you 
want? You must know that. What will you have? 
You are the chooser. Definitely decide on what you 
want. Then as definitely declare that it is ‘‘done unto 
you now.’’ Do not think of yourself as struggling to 
make something. Just think of yourself as the one 
who is starting the train of causation that is to bring 
you something. Put your word out with confidence, 
knowing that it is not you but Spirit that is to do the 
work. ‘‘Ye shall know the truth; and the TRUTH 
SHALL MAKE YOU FREE.’’ The law of mind does 
all the work. 

Today declare, ‘‘I have faith in the power of the 
law. I believe that all is mind, everywhere manifest- 
ing itself as the life and soul of things. I believe that 


How to Develop the Faith that Heals 71 


all things and forms are responsive to my will be- 
cause of the intelligence of the One Mind that dwells 
in them. I believe that my word goes forth to con- 
trol my conditions. I believe that my word is the soul 
of the thing I desire and takes on its body when and 
where it is best. I believe that my word has power. 
I believe that my word registers in Creative Mind. I 
know now that this word that I am speaking is being 
taken up by the All-Mind to be acted upon with all 
power and all intelligence. I have faith in the power 
of my word to find its place in the Creative thought. 
I have faith that it is there. The work is already done 
in my own consciousness. I feel satisfied. It is done.’’ 

Then rest your case with the Creative Mind. ‘‘The 
truth shall make you free.’’ 


CHAPTER VII. 


FAITH IN THE GREAT WITHIN 
ONE DAY AT A TIME 


7,HARN to live life day by day. Never live to- 
ES morrow except by happy anticipation. To 
V2) dread tomorrow is to demonstrate a tomorrow — 
to be dreaded. If today is not all you wish it to be, 
rise above it in thought and declare your faith in all 
the good to come. Then it must come. To bewail the 
present hour is to sow the seed of new distresses. 
Laugh if you can, sing if you can. And if you can- 
not sing, then shout. My brother used to say when 
he heard me about the house, ‘‘It seems to me that I 
have heard the same words to a different tune.’’ Never 
mind, the tune is in the heart. What is your heart- 
song? Let it ring out today. Cheer up, the best is 
yet to be. 

Every day there are men who die because they 
think they are going to be hurt. Fright takes their 
breath away. There are still others who are wearing 
themselves out trying to make the world all right. 
The world is already all right, and your fear about 
it will only be a contribution toward making it wrong. 
The way to make the world right is to be right your- 
self. Then you will at least ‘‘brighten the corner 
where you are.’’ If everybody does that, he is doing 
his part. It is a good deal better to be the message 
than it is to tell it. 





How to Develop the Faith that Heals 73 


Instead of trying to set the world right, set the 
ideals of your own life right. Work out every prob- 
lem from within. All growth is from within. The 
way to change things is to change in consciousness 
first of all. May heaven pity the rest of the world if 
we, who know the truth, are living anything else than 
the ideal today. If we, who know the truth of life, 
find it necessary to turn to outside agencies to make 
things right, what shall the struggling multitudes do? 
Dare to fling yourself on the bosom of the Law. Dare 
to say, ‘‘It shall be done unto me.’’ Dare to believe 
that you can better get results through faith than 
through struggle. Stop struggling! Struggle raises 
resistance, and resistance brings upon you the very 
evil you deplore. 


I do now declare my faith in today. I know that 
there is nothing wrong in the eternal order; and the 
changing world is the changing thought of man. I 
will therefore align myself with the eternal order. 


CHAPTER VIII. 


HOW TO DEVELOP FAITH IN 
YOURSELF 


SELF-CONFIDENCE 


BK S there any place, time, or event in which the 
aK One Mind is not operative? Are you not in 
~ that mind? Is there in the One Mind any 
point where there is less than the All-Intelligence and 
the All-Power? Is not the One Mind evenly distrib- 
uted through all space, time, things and men? 

Of whom, then, are you to be afraid? Fear of 
others is a disrespect to the self. A proper estimate 
of the self is not only essential to true manhood and 
womanhood but also to comfortable living. Let us 
take time, if necessary, to dwell on the fact, ‘‘I am no 
less than the greatest or the wisest. That in him which 
makes him wise or great is alsoin me. His very great- 
ness rests on my ability to recognize and appreciate 
his virtues. I could not do this unless there were in- 
herent in me the same greatness. That I can appre- 
ciate his qualities is a tribute to my own.’’ 

Am I less than this man because today he has money 
and I am poor? He is no richer than I in possible 
resources; but he has mined more of his wealth. 
He is no nobler born than I; he has manifested more 
of his nobility. His position and honor are the out- 
de of his faith in himself. They have come to him 

4 


How to Develop the Faith that Heals 75 


because he demanded them. They are the response 
to his thought and ambition. They are the tribute 
to himself. But they are things which I also can ex- 
press for myself. 


When we approach a man with dread, do we, after 
all, fear the man himself? No, we fear things, names, 
position, wealth, varnish, velours and vases,—the 
glamor by which he is surrounded. Knowing these to 
be the expression of his own rich consciousness, why 
let them stand between you and him as obstacles? 
When you make your next approach, GO TO SEE 
THE MAN HIMSELF. A true estimate of the SELF 
places you on a level with all men. 


‘*For there is neither East nor West, 
Border, nor breed, nor birth; 
‘When two strong men stand face to face, 
Though they come from the ends of the earth.’’ 


You are just as strong, just as great, just as noble as 
you think you are when you become aware of the 
true self. 


Thus we see that faith in ourselves comes from 
learning to estimate men and things in terms of spirit. 
Am not I on a level with Life Itself? Do I seek favors 
for which I cannot give value for value? Is not as 
much good to come to this man for his favors as to 
me who seek them? If I am full of fear, is it not vir- 
tually because I either lack confidence in my ‘‘goods’’ 
or myself? Fear of others is no less than fear of 
oneself. Then let me no longer go apologetically 
about. While truly honoring all men, I shall say,— 
**T, too, am a great soul. I, too, am a creative spirit. 
I, too, am noble. I, too, am success, and name, and 


76 How to Develop the Faith that Heals 


fame. I am all men’s comrade, worthy of all respect, 
expectant of fair treatment. I have faith in myself.’’ 

Fit yourself mentally by claiming your true nature. 
Put yourself in harmony with the man whom you 
' wish to approach. On the level of spirit make your 
unity with him. Then go confidently forward. You 
eannot fail. Be true first of all to the nobility of your 
soul. Nobility bows to nobility; and the greatest will 
bow before the inherent splendor of the soul that is 
true to itself, 


CHAPTER IX. 


HOW TO DEVELOP FAITH IN 
HAPPINESS 


yy, aS HEER up.’’ These are the very words used 
(GE: by the Master Healer before He spoke the 
PX #} word of healing. You cannot be well while 
you are ‘‘in the dumps.’’ ‘Tears make fears; and 
fears make images; and images impress themselves 
upon the Law. The magic Mirror of Life catches 
the doleful face and gets this idea, ‘‘ Everything is 
wrong, only the worst is expected.’’ Then, since 
it puts forth into form just what is given to it 
in idea, we soon find our worst moods and fears 
realized. In the midst of darkness, you cannot afford 
to indulge your sorrow or your pessimism. Rouse 
yourself vigorously and thrust aside the ghostly spec- 
ter of sadness. Put it off your pathway with a mas- 
ter’s hand. Knowing the truth, you dare not do 
otherwise. You will master your emotions; you will 
control your thoughts. 


To be downhearted is to be cowardly, it is to accept 
the buffets of life as the blows of fate. The bold- 
hearted receive the blow as a warning to themselves 
that they are off the highway and must get on again. 
To such, ‘‘every knock is a boost,’’ for it urges them 
forward and demands more rigorous control of 
thought. We must learn to meet life with a smile 

77 


78 How to Develop the Faith that Heals 


and, bravely facing the storm, to declare our faith in 
the calm that follows. Never a storm has raged but 
has had its end! Never a loss or sorrow but peace 
came afterwards! Face into the storm and see the 
sun behind the cloud! Remember, 


‘Why wind-swept mountain-oaks endure, 
When oaks in the vale are riven.’’ 


To weakly yield to the moods of depression, to bow 
humbly before the storm, is suicidal to the great soul. 
This is the moment to declare your divine rights. At 
this hour, let your soul arise in majesty. It is not fate 
but yourself that you are facing now. Fight it out to 
a decisive issue. 


‘<The fault, dear Brutus, lies not in our stars, 
but in ourselves, 
That we are underlings.’’ 


Claim happiness out of the Universal. It is there 
in abundance; but you must draw upon it. Spirit is 
ready to give; but we must take; nay, more, we must 
boldly demand. But of whom shall we demand? First, 
we must insist more with ourselves, ‘‘I shall have hap- 
piness and freedom. I will not despair. I will stop 
fearing. I am not afraid. I do believe. I will not 
accept anything but the best. I am master of my own 
emotions.’’ Second, we must call forth the full meas- 
ure of joy from the Universal by expecting it. We 
must expect more. ‘‘T do now turn to the exhaust- 
less supply for wisdom and happiness. Joy belongs 
to me; and I claim it. God is joy. Life is joy. Let 
every inharmony now pass away from me. I expect 
the best to come to me, and come now. Only the best 
can come, only the best is here.’’ 


How to Develop the Faith that Heals 79 


In sorrow and loneliness, in sickness and want, the 
great need of the soul is that calm poise that refuses 
to accept conditions as they are. Refuse to despair! 
Turn to the Infinite and thus declare: ‘‘My faith is 
made perfect in Thee. As Thy child, I am heir to the 
best. I abide in Thy love. Thou hast made no place 
for sorrow to the soul that flings itself out upon faith. 
Though today I am in the midst of darkness, yet am I 
in the light. Today, I summon forth from heaven the 
best and the highest. I take joy as my right. Let 
love and peace descend upon my soul. Let me rise in 
exultation of spirit. I am heir of all the ages. I am 
joy itself. ‘‘ ‘I am the resurrection and the life. He 
that believeth on me, from within him shall flow 
streams of living water.’ ’’ 


CHAPTER X. 


KEEPING YOUR FAITH IN THE 
WORLD 


WE lose faith in the world only because we see 
i\y its weaker side. We could never lose faith if 

a we saw only the strength and goodness every- 
where. There is good all about us, if we will look for 
it. Some one said once to a certain woman, ‘‘I believe 
you would see something good in the Devil.’’ To which 
she replied, ‘‘We might all admire his persistency.’’ 
We find in life just what we are looking for. A teacher 
once told her pupils to bring pictures to her of scenes 
in which there was light. One of the little boys from 
the slum-district brought a postal card; and the 
teacher, looking at it in anger, called the boy to her 
and said, ‘‘How dare you bring a filthy picture like 
this?’’ Tears came to his eyes; and he said, ‘‘Don’t 
you see, teacher? There’s the moon? There’s the 
moon!’’ And, shining through the dirty pane of glass, 
the teacher saw the crescent moon. The eyes of the 
boy had seen only light there. 

The way to keep your faith in the world is to look 
at the good the world is doing. Men are getting bet- 
ter all the time. Character is far in advance of any 
previous day. The saintly fathers of the church of a 
former generation did not think it cruel to inflict tor- 
tures upon human beings at which the meanest crimi- 
nal of our day would shudder. The conscience and 

80 


/ 





How to Develop the Faith that Heals St 


character of men is steadily growing better. If you 
don’t think so, it is because you are looking too long 
at what you should not see. If you have a tendency 
toward scepticism of the good, buy the three little 
monkeys. Make them your motto, ‘‘I will see no evil; 
I will speak no evil; I will hear no evil.’’ After a 
while, you will have faith in the world. ‘‘Why do 
newspapers make their principle stock-in-trade the 
sensational murder or divorce?’’ you ask. Why, how 
do you know they do? How do f know they do? We 
have seen it. We are like the boy at prayers. 
‘‘Teacher,’’ he said, ‘‘ Joseph kept his eyes open while 
you prayed.’’ Everybody is doing it more or less— 
seeing the evil, feeding on it, and therefore demanding 
it. The newspapers will stop publishing that sort of 
thing when we get to the point where we won’t read it. 


Then, when we stop seeing evil, we shall stop experi- 
encing it. Why is there often a ‘‘crime wave’’ in large: 
cities? It is the contagion of example. One sees and 
hears what another is doing ; and he goes and does like- 
wise. Recently a boy hanged himself over a bath-tub 
and died, imitating a hero at the ‘‘movies.”’ 


To keep your faith in the world, look for good. You 
eannot look two ways at once; and ‘‘if your eye be sin- 
‘gle, your whole body will be full of light.’’ The 
world grows better as we grow better. We see only 
those things that most interest us. We must there- 
fore seek higher and finer interests if we are to have 
faith in the world. Never forget that the world be- 
comes to you just what you become to it. The law of 
mind is that we get out of the Universal just what we 
put into it. If, therefore, you would have faith in the 
world, turn your mind to the good there is in it. Soon 


$2 How to Develop the Faith that Heals 


you will begin to attract around you those who are 
most like you in mental attitudes. They, too, will see 
the good; and, as you will be mutually associated, you 
‘will soon find that you have faith in the world because 
you not only saw the good and thought the good but 
you have now actually demonstrated the good. 

Declare your faith; and it shall be justified by the 
fact. ‘‘I am surrounded only by the finest and best 
people. They are people whom I can trust.’’ No one 
is going to go back on their word with you; no one is 
going to deceive you; no one is seeking your injury. 
You are protected by the inviolability of your own 
soul. Only these things can reach you to which you 
are mentally open. So, ‘‘Today I am filled with per- 
fect peace and faith in everybody and everything. 
Life is worth while for it is under my control; and I 
ean be what I will to be,’’ 


CHAPTER XI. 
PRAY AS YOU RUN 


Sa HERE is no ‘‘place’’ in consciousness. There 

ae are only states of mind. You are no nearer the 
ES y source of life and supply in the closet or before 
the altar than you are on the highway or in the mar- 
ket place. There is only one ‘‘point of contact ;’’ and 
that is within your own soul. It is true that every 
place has its atmosphere and that the constant pres- 
ence of spiritual thinkers and thinking will produce a 
certain uplifting aura so that we are at once led to 
worship by the mental suggestion about us: yet, at the 
same time, we are not to suppose that we need be 
dependent upon it. The greatest seers have usually 
been those who went out into the desert and made 
their own atmosphere and then came back and tried 
to keep it in the crowd; we must remember that each 
man carries his own atmosphere with him. You can 
carry ‘‘the secret place of the Most High’’ with you 
wherever you go, a pillar of cloud by day and a fire 
by night. Do not think that you must rush away to: 
the closet or even stop going on. 


Two little girls were on their way to school. They 
heard the bell. ‘‘Oh, we are going to be late,’’ said 
one. ‘‘Let’s kneel right down and ask God to save us 
from being late.’’ ‘‘No, no,’’ said the other. ‘‘Let’s 
scud right along and pray as we run.’’ 

| 83 


B84 How to Develop the Faith that Heals 


Spirit does much for you. It also does much through 
you. Be as ready for one as for the other. While you 
do not choose the way in which things shall come to 
you, you must not be asleep when Spirit calls on you 
to act for It in accomplishing your desire. Be Its in- 
strument willingly. Laziness is as wrong on the one 
hand as struggle on the other. The drowning man 
who prays, ‘‘Lord, help me!’’ and doesn’t try to 
swim, usually drowns. The Lord probably wants to 
act through that man’s arms and legs. Put yourself in 
the attitude of receptivity to the divine guidance. 
Expect help. Find the way; and then go on! 

It is not the prayer in the closet but action upon 
faith that gets results. Have faith and then act upon 
it. Do not deny by act and word in daily contact 
with life, all that you sought in the silence. One 
woman prayed, ‘‘Lord, remove that mountain. I 
know you can; and I want it out of the way.’’ The 
next morning she got up and said, ‘‘There’s that old 
mountain in the same place. I knew it wouldn’t go.”’ 
So we face the mountains of difficulty and say, ‘‘ Let 
them pass away ;’’ and then we go out to contradict in 
act and mind every thought of faith we have uttered. 
It is not an eloquent prayer but an eloquent faith that 
counts. The thoughts of all day are the ones that 
count. You cannot get results by ‘‘going over your 
denials and affirmations’’ and then continually talking 
and acting the opposite. It is the totality of your 
mental attitudes that give the results you get. 


One of the best healers I know does much of her 
healing work right along with the usual activities of 
her daily life, when she ‘‘does’’ her dishes or makes 


How to Develop the Faith that Heals 85 


the beds and sweeps, maintaining the truth all the 
time. 

Work should be balanced by rest. We so easily 
swing to extremes! We owe it to ourselves to take 
times for rest and recreation. If your consciousness 
is low and you cannot ‘‘get hold of your case,’’ while 
still going on with your daily work, then by all means 
stop working for a while. The mind continually full 
of cares and the attentions to business may refuse to 
react to higher thinking. Then shake off the dust of 
things and rest. There is always a way. If no way 
appears now, then demand it from the law. Make 
your first demand for leisure. Demonstrate leisure 
and then go on for health. 


SLEEP AND HEALTH 


Sleep will often help you in the work of regaining 
control of your body. During sleep, the body is tak- 
ing on energy in just the same way that the electric 
ear gets its batteries renewed during the night. The 
soul-self never sleeps and during the night it is draw- 
ing in reserve energies for the body. As you go to 
sleep at night, you may direct these energies to act in 
any portion of the body that you desire. Or you may 
direct that the soul-self shall bring more faith into 
your waking consciousness. While you are resting, 
‘continue to assert that the healing power is now re- 
storing you. During rest and sleep, new energies are 
taking their place in the body: if, then, you consciously 
direct them, they will go to work to do what you re- 
quire. You direct them simply by telling the soul-self 
what it is that you want it to do. 


There is no better time to start the growth of the 
faith consciousness than when you are quietly resting 


86 How to Develop the Faith that Heals 


or just before you fall to sleep. State firmly that you 
do have faith, that your faith is growing, that you will 
awaken with renewed hope and peace, and the sleep- 
less self will carry your thought to the ultimate con- 
clusion. You will then awake to new courage and a 
more positive atttiude of expectancy. As soon as you 
awake, think how beautiful everything is, how well you 
are and will continue to be. In the morning you can 
give yourself perhaps the best treatment because you 
usually feel so refreshed that you do not have any- 
thing in consciousness to contradict your word. 


**Still, still with Thee when early morning breaketh, 
When the bird waketh and earth’s shadows flee. 

Fairer than the morning, lovelier than the daylight, 
Shall rise the glorious thought, I am with Thee.”’ 


Fall asleep in the arms of the Infinite Love. 
Awaken to the song of the soul, ‘‘I am still with Thee.’’ 
‘‘T and the Father are one.’’ ‘‘ All power is given 
unto me in heaven and on earth.’’ 


CHAPTER XII. 
WEARING OTHER PEOPLE’S 


CLOTHES 
OU have now joined the ANCIENT AND HOND- 
\) ORABLE ORDER OF DIVINE INDEPEND.- 
ENCE. 


You have associated yourself with the emanci- 
pated souls of all the ages. You have come 
under the direct mastership, the ‘‘Worthy Master’’ of 
your own soul. You acknowledge but one Supreme 
Ruler, God acting through your own soul and your 
own individuality. You are not aggressively inde- 
pendent. You do not flaunt your freedom in the faces 
of those who yet are bound. You do not exercise liber- 
ties that are mere license. You do not take occasion 
to criticise another man’s living or ways of thought. 
You do not sneer at his religion nor his limitations in 
knowledge. You do not try to control anybody. You 
do not try to change anybody. Nobody is eternally 
lost for there is no place to lose them. There is but 
one Infinite Mind; and no one can fall out of it. 

To be sure there are many who have lost their sense 
of direction; and you can help them. You can point 
out the path; but you must not try to walk it for any- 
body. That is to put them into bondage. What we 
do, who seek to lift up the ‘‘ weak and faint-hearted,”’ 
is to declare unto them a better way. We can help 

8&7 


88 How to Develop the Faith that Heals 


them to short-cut their experiences, to learn the truth 
without the bitter pain. Then, if they will hear and 
heed, they may avoid the pitfalls of life. If not, then 
they will have the experience that follows upon every 
wrong thought as well as every right one. Every 
thought is followed by some form of expression. If we 
like the expression, we call it good. If we do not like 
it, we call it bad. Then when the ‘‘bad’’ comes, we 
perceive it as the inevitable consequence of our thought 
and act. It is not a judgment, but a consequence, an 
experience. The experience sets us again on the Big 
Road. 


If you and I can put others on the Big Road, then 
we can save them to that extent and no more. God 
cannot save a man more than that. That is enough. 
You are therefore safe in pointing out the best road; 
but you are not to worry about him nor to try to force 
him to act the way you think is best. Wear your own 
clothes; and let him do the same. 


No suit will fit two people with equal grace. You 
would not like to wear another man’s coat nor an- 
other woman’s dress. It will either be too loose or too 
tight. Having joined the Order of Divine Independ- 
ence, let the other fellow belong to the society of his 
own choice. The greatest missionary this world will 
ever produce is the man who lives the life of the Ex- 
alted Ruler of his own soul. Men, seeing him, will 
enquire the secret of his life. Looking into his face, 
they will say, ‘‘Oh, that I may be like him!’’ Reveal 
the secret. The great man is he who lives the great 
life. In you is that potential great man. Your soul 
is as great as the greatest when it stands revealed in 
all its pristine glory. Let the God within come forth 


How to Develop the Faith that Heals 89 


to greet his world. What wonders will burst upon the 
world when we all shall say, ‘‘ Reveal thyself to me, O 
Living One, not in the terms of my limited personality, 
but in the radiance of the God-self which now slumbers 
within.’’ Then, shall the within be realized as greater 
than that without. ‘‘He that hath ears to hear, let him 
hear.’’ 


CHAPTER X ITT. 
I AM THAT BIG DEED NOW 


B BBEP your eye on what you want, not on what 
ane don’t want. I saw a little boy the other 
’ day riding a tricycle. He was pedaling along 
on 5 sidewalk. Off to his right, and well out of the 
way, was a telephone pole. He kept his fearful eye on 
the pole; and, when he came opposite it, he put his 
hand out to save himself. That act pushed him off the 
wheel. How often are your fears pushing you off the 
road! Keep your eye on the thing you want. It will 
help you to concentrate your mind, if you will write 
out a statement of the thing that you most want and 
demand and post it where you will see it oftenest. 
Try putting it on the mirror! Every time you see it, 
say, ‘‘That is what Iam. That is what I have.’’ 


What shall the statement be? Z donot know. What 
do you desire? Do you know? Then say it. ‘‘I am 
perfect health. I am spirit; and I am life. I am the 
resurrection and the life. I am above envy. I am 
generosity itself. Let the new and the better appear 
in my life. I am that big deed now. Spirit guides 
me with Its perfect wisdom.’’ 

Go ArreR SOMETHING Bie 

We all ought to rise out of the smallness of things. 
There is no one who cannot do some one big thing. 
Think about it often. What shall you contribute to 


the world? What shall you do that is distinctive? 
98 


How to Develop the Faith that Heals 91 


You are different from any other man or woman in 
the world. Show your own divine individuality. De- 
clare daily, ‘‘The way is open to me. I see with en- 
larged vision. I am that big self now. My mind is 
open to the big thing. I will do it. I am at one with 
the biggest and the best.’’ 

Some morning you will awaken to find yourself a 
contributor to the world’s thought. Out of the limit- 
less possibilities, the untapped resources of Mind, you 
shall bring forth your individual gem of truth. You 
are that great one now. You are the blessing and the 
blessed among men, for you are great with a true 
greatness. Through you has been born into the world’s 
thought some finer thought or deed. Thus you have 
played your part in drawing forth from the Matchless 
Mind of the Infinite, the inspiration by which man 
shall rise to heights divine. Thus you are a co-worker 
with Him, 


CHAPTER XLV. 
FAITH IN YOUR UNITY WITH GOD 


FORGIVE YOURSELF 


Holy Spirit which ‘‘shall not be forgiven either 
in this world or in the world to come.’’ Why? 
- Because, in the nature of the case, it cannot be. So 
long as you deny the reality, power, and presence of 
Spirit, or refuse to come into harmony with It, you 
automatically cut yourself off from Its benefits. To 
blaspheme is to declare against it. If you separate the 
belt from the driving-gear, the machinery will stop 
running. If you separate yourself in consciousness 
from Spirit and Life, you lose its driving power. 
Sin and evil are separation in consciousness from 
Truth and Life. Sickness and poverty are the im- 
poverished state in which the Prodigal finds himself 
who tries to live apart from the Source of life and 
supply—the Father’s house. 

Health, wealth and love depend upon our faith in 
the Spirit and our allegiance to the law. Therefore, if 
you feel separated from good; if you are inclined to 
condemn yourself for past acts, saying, ‘‘This is just 
what I ought to expect,’’ and accepting it as inevit- 
able; if you submit meekly to suffering; if you think 
that your word lacks power because you have done 

92 


F ae, HE unpardonable sin is blasphemy against the 
WY 


How to Develop the Faith that Heals 93 


what is wrong; if in any way you have a sense of 
separation from Spirit, then forgive yourself. 

‘‘The son of man hath power on earth to forgive 
sins.’’? You are that son of man. You are daily for- 
giving the sins of others, why not your own? ‘‘I say 
ye are gods; and every one of you sons of the Most 
High.’’ Heaven has already forgiven you, for Spirit 
cannot have a sense of separation from you since Spirit 
is all and can not be conscious of parts. In calm com- 
posure of soul declare, ‘‘I am in the Father and the 
Father in me; and I am perfected into one with all 
men, with Life Itself. I have a sense of perfect union. 
I do now make restitution to all men; I forgive all; I 
am forgiven. I am now received fully into the Fath- 
er’s Life, ‘I and the Father are one!’ ’’ 


CHAPTER XV. 


FAITH IN THE CONTINUITY 
OF LIFE 


ae HIS is the message of hope. Let faith abide in 
every heart. God is all. There is no place 
ES A iviere He is not. There is no place outside of 
Him. There is no place away from him. Life is con- 
sciousness; and individual consciousness is our share 
in the Cosmic. We are waves running on the bosom 
of the infinite ocean. No crest shall toss so high but 
that, beneath, it rests upon the waters of Life itself. 
The ‘‘lost soul’’ is only the soul that has lost con- 
sciousness of its bearings and its relationship. It is not 
lost to the consciousness of God. No soul can ever 
lose consciousness of itself. To do so would be to anni- 
hilate God Himself, for it would rend Him into parts 
or leave a vacuum in Mind: both of which are incon- 
eeivable. God is all and cannot lose his identity. You 
are one with the Father. 

Life, then, cannot be extinguished. The form may 
change but not the former. The spirit goes back to its 
home somewhere in the Infinite sea, but ever possesses 
the power to emerge again in form in the place and 
way its will and unfoldment shall decree. For a time, 
the loved one may be away from you, but how? Per- 
haps only in visibility. Perhaps there may come the 
day when all men shall behold their loved ones in the 

94 


How to Develop the Faith that Heals 95 


glory of the spiritual body even while we are still in 
the flesh. Certainly it is true that the thought of our 
dear ones can reach us and our thought reach them. 
And as the soul goes wherever the thought takes it, 
once we are freed from the body we shall join those 
whom we love by the mutual drawing of desire, just 
as our loved ones have already joined each other in 
that heaven land. 


But, whether we receive word from beyond the grave 
or not, we must know that we are still in the thought 
of our beloved, even as they are in our thought. Their 
love can reach us. Ours can reach them. Cannot we 
trust them to the Infinite Love? The same sun shines 
on east and west alike. It shines on Jupiter, Saturn | 
and the earth. The soul that has swung far into the 
orbit of Life is still as close to the Father as we; and 
the Same Father holds both it and us in the Infinite 
Care. 


Though I speed to some far goal 
Unrevealed in spaces din, 

God is everywhere, my soul; 
Thou mayst fly, yet rest in Him!! 


CHAPTER X VI. 


FAITH IN GOD 


ij. OW can God allow it? Can there be a God 

Nap at all and permit such things to happen?’’ 
BANG] That is the age-long cry of despair. It is the 
natural appeal of the soul that has been taught that 
God is judge and executioner. There could be no 
more awful conception of the Father! The Christ- 
message reveals Him differently. He is the Good 
Shepherd leading His sheep out of the darkness of 
the mountains ; the Comforter who will never leave us; 
the Peace-Bringer, the Father, the Lover. 


It is not God, but ourselves who bring the judgment 
and the execution upon us: 


For judgment is the pain we bear while yet we sin, 

The retribution of the soul at war with self and God 

While yet the war goes on! But, leaving sin, we leave 
the judge behind 

And pass from death to life; from hate to love; from 
pain to joy; 

Because the good is there! 

The law is that as we sow, we reap. If we ‘‘sow to 
the wind, we reap the whirlwind.’’ Judgement and 
punishment are the inevitable consequence of wrong- 
doing. The judge is the law. We make our own hell. 
How often, since I awoke to the greater truth of life, 


have I been thankful for this: ‘‘I made my own hell. 
96 





How to Develop the Faith that Heals 97 


It was not made for me. Since I made it, I can get 
out of it. If it had been made for me, I could not get 
out. I not only can get out of hell; but, by the same 
process, I can get into heaven. The kingdom of heaven 
is within me.’’ | 

KARMA 


Nor need I fear some awful karmic law. It is true 
that wrong thinking and acting bring suffering; but, 
if I place myself in harmony with Spirit which is 
Wisdom, I can intuitively avoid wrong thinking. If 
my karma is made by thought, it can be overcome by 
changing the thought. 

I will therefore change my thinking. No longer will 
I submit to the fatalism of supposing that I am bound 
forever in the toils of my past mistakes. By the laws 
of my own being, I am kept from the error of wrong 
thinking; and today I escape the pains of the past by 
recognizing that they are merely the arrows that point 
me to the true path, and by changing my thought. 
The true law of Karma merely warns us that we reap 
as we sow and is our friend, for it directs our thought 
to constructive issues. The false law of Karma is 
a fatalistic acceptance of suffering and of the inevit- 
able. Such a law can be swallowed up by the higher 
_law of true thinking. 

I demand freedom, joy, and peace. I accept only 
the best. I expect only the best. I am free with a 
glad freedom. Let my voice ring out with the glad- 
ness of life, for I am forever kept on the pathway of 
the soul. ‘‘Thou wilt keep him in perfect peace whose 
mind is stayed on thee.’’ 

Have Farra mn Gop 
Today I will turn in faith to God. He did not make 


98 How to Develop the Faith that Heals 


my suffering. He made me a free agent. He said, 
‘Choose what you will.’’ Thus he gave me individual- 
ity ; and, if I choose wrongly, it is not His fault. So 
I turn to Him in confidence. He loves me. He will 
guide me. JI, therefore, put myself into an attitude 
of loving union with Him. I open my eyes to see the 
good; I open my ears to hear the good; I open my 
heart to accept the truth. God is Wisdom, Love, and 
Truth. I am now receptive to guidance from on high.* 
I turn my thoughts in love and faith to the All-Good, 
and know that ‘‘when He, the Comforter is come, He 
shall teach me all things and guide me in the way of 
truth.’’ I shall therefore be free of error in thought 
and act. So do I filing myself on the bosom of the 
Infinite, for 

‘*Behind the dim unknown, 

Standeth God within the shadows, keeping watch 

above his own.’’ 


(Note. See pages 172-178, “Law of Mind in Action,” by the 
author, for instruction on intuitive guidance.) 


Cuaprer XVII. 
WHAT DO YOU EXPECT? 


Wa-AHERE is war for the warlike. There is peace 

yl for the peaceful. There is hope for the hope- 
us ful. There is faith for the faithful. There is 
plenty for the plentiful. There is happiness for the 
joyful. There is a song for the singer; there is love 
for the lover; there is God for the worshipper. There 
is a sun for children of the day and a cloud for chil- 
dren of the night. For him who would be rich, there 
is riches; and he who expects nothing shall equally be 
blessed by the law, for verily his faith shall have its 
reward. ‘‘He sends his sun and his rain upon the 
just and the unjust, the evil and the good.”’ 

Each of us makes his own sunrise and his own sun- 
set. Each soars or crawls as his thought decrees. He 
takes the wings of the morning and mounts to Pleiades, 
or the feet of the mole and burrows in the earth. He 
walks uprightly fearing no man or meekly bends be- 
fore every pretender to his throne. He goes forth with 
fear and meets his fate, or with courage and is hailed 
as conqueror. He laughs and the world laughs with 
him ; he weeps and all the world’s in tears. 

Life is a comedy to the optimist and a tragedy to 
the pessimist. No loving heart but finds its mate. 
No hostile heart but finds its enemy. No fear but finds 
its devil; no faith but finds its God. 

‘Iti is of the very nature of life and mind that pty 


100 How to Develop the Faith that Heals 


thought is matched by reality in two directions: it 
exists as an eternal possibility in the universal, or 
else we could not think it: it must come forth into 
form, for every thought expresses in its individual 
_way. Clearness of thought, which is the image and 
persistency of the thought, which is faith, alone de- 
eree when and how completely it shall come. Every 
thought becomes a thing, but whether it is vital or 
still-born is governed by your faith. 

This is the great inspiration of the new-old message 
of the Christ-conscious: you cannot conceive a desire 
but that it is matched by reality. The inventor who 
fashions an instrument never before seen, the sculptor 
who chisels a form never before conceived, are mere- 
ly bringing into expression ideas that lie latent in the 
Mind of the Infinite. You cannot want anything but 
God wants it for you: you cannot expect anything but 
that that thing can and will come to you, IF YOU 
EXPECT IT ENOUGH. 

What do you want! What do you expect? These 
are the decisive factors in the living of your life. 
Behind you lie the broken things of yesterday. Forget 
them. Before you is dawn and the day. What shall 
come forth out of the unrolled parchment of the 
future? It is for you to decide. You hold tomorrow 
in the hollow of your hand. God is on your side. Life 
is on your side. Eternity is on your side; Life never 
ends. All things are possible to him that believes. 
*‘Only have faith; and thy faith shall save thee.”’ 
Believe, believe! EXPECT, EXPECT!! 


FINIS 











Date Due 


oe tat ais.” al oo 


Meh eg 
iy fooalhca 





(%} PRINTED | IN U.S.A. 








